
Gass-SS 2S$_S 
Book »5^ ■ 



RECOMMENDATIONS. 

Washington, Dec. 20, 1831. 
Rev'd and dear Sir, 

I rejoice in the publication of your "Key to the Gospels" 
A work on the plan of the " Key" was much wanted ; 
and I trust vvill be found fully to answer the purposes de- 
signed to be served by it : — that it will be alike useful to 
the humble and sincere enquirer alter truth, be his situa- 
tion in life what it may — to familes, to Bible Classes, to 
the teachers of Sabbath Schools and their scholars. My 
prayer is that it may be as widely circulated as it deserves 
to be *, and that you may have the satisfaction of knowing 
that it is rendered, by the blessing of God, as extensive 
in usefulness as in circulation. 

I am, dear sir, your friend and brother, 

JAMES LAURIE, 

Pastor of F street Church. 

Ret. I. L. Skinner. 



I cordially concur in the above. 

J. N DANFORTH, 

Pastor of Fourth Church, Washington,. 



The Editor is authorized to add the name of the venera- 
ble Stephen B. Balch, D. D pastor of the Presbyterian 
Church in Georgetown. 



Dear Sir: — Having cursorily looked over your "Key 
to the Gospels," it gives me pleasure to say, that in my 
humble opinion, it is well calculated to answer the purpo- 
ses for which it is designed, and will, 1 doubt not, be found 
a valuable acquisition to any Gentleman's library, a useful 
text book for Theological Students, and for the general 
diffusion of Christian knowledge. 

WM. HAWLEY, 

Rettor of St. John's Church, Washington. 

Having examined the " Key to the Gospels," I fully 
Concut in the opinion given by the Rev. Mr. Haw ley. 

JAMES M HANSON, 
Pastor of the Meth. E. C. Foundry Station, Washington, 



Dear Sir: 

I have perused your work, called a " Key to the 
Gospel-," and believe it well calculated to answer the ends 
proposed in the title page, and heartily recommend it. to a 
religious public. 

GEO HILDT, 

Pastor of the Wesley an Chapel, Washington. 



Dear Sir: 

I take great pleasure in recommending your 
a Key to the Gospels," to the favourable nolice of the 
Christian community i regard the work as a most valu- 
able addition to the library of practical Theology, and 
cordially wish you every success in your efforts to advance 
the influence of the Sacred Scriptures. 

HENRY V. D JOHNS, 

Rector of Trinity Church, Washington. 



I cordially and unhesitatingly join in the above recom- 
mendation. 

A. T. M'CORMICK, 

Minister — Episcopal Church, Washington , 



Dear Sir: 

I regret that I have not been able to examine, as 
attentively as I could have wished, your " Key to the 
Gospels," which you were so kind as to put into my hands; 
but from the attention which I have bestowed upon it, I 
can truly say, that I am pleased with the work. The plan, 
I think a good one, and, with the exception of typograph- 
ical errors, well executed. Bible Classes, Sabbath School 
teachers, and families, for whom it is particularly design- 
ed; will find if, in my apprehension, a useful auxiliary to 
the understanding of the Gospel of our Lord and Saviour. 
I cheerfully recommend it to the patronage of the chris- 
tian public. 

R POST 

Pastor of First Churchy Washington: 



Dear Sir: 

v Having examined, as attentively as our engagements 
would allow, your " Key to the Gospels," we have the 
satisfaction of expressing a decided opinion in its favor. — - 
The design is important, and appears to have been suc- 
cessfully kept in view throughout. 

We think the work seasonable, well adapted to the use 
of Sunday School Teachers, Bible Classes, and Families ; 
and worthy a liberal patronage from the Religious Public, 

S CHAPIN, President Colum. Col. 

WM. RUGGLES, Profess. Math. & Mat. Phi. 



Not having leisure to give the "Key to the Gospels" 
by the Rev. I. L. Skinner a full persual, we are of the opi- 
nion from the portions which we have read, that it is a ju- 
dicious and seasonable exposition of the gospels; well 
adapted to instruct Sunday School Teachers and others, 
who have not access to larger and more elaborate Com- 
mentaries. 

SAM'L MILLER, 
JAMES CARNAHAN, 
A. ALEXANDER. 
Princeton (JV. J.) Nov. 29, 1831. 



Dear Sir: 

I have perused your " Key to the Gospels" with 
much pleasure, and, I trust, some profit. 

The observations are certainly very judicious and well 
adapted to instruct and edify readers of every character, 
as they exhibit in a simple, perspicuous, and forcible style, 
the leading and most practical truths of the Gospels. 

It seems to me thar a work of this sort is called for at 
the present time, when the systematic study of the Scrip- 
tures, commends itself to the young as well as the old, and 
when the necessary helps are within the reach of so few. 

With an earnest desire that it may be appreciated by 
the Church, and that you may be encouraged to prosecute 
your plan to the extent proposed 

JA'S M'VEAN, 

Principal of the Scientific and Classical Academy, Georgeioivn. 



Dear Sir: 

It gives me great pleasure to say, that your "Key io (he 
Gospels" exhibits, in my judgment, in its plan, and style, 
and illustrations, superior taste and discrimination, and a 
deep and familiar acquaintance with the sacred scriptures, 
and is particularly adapted to promote the great objects 
for which it was designed. I hope it will receive that 
patronage from the public which it so well merits. 

R. R. GURLEY, 

Secretary, Colonization Society.. 



Dear Sir: 

I have perused with pleasure and profit, your ex- 
cellent work entitled a "Key to theGospels," and think it 
eminently calculated to facilitate a correct understanding 
of this deeply interesting portion of the New Testament. 
The topics, embraced in the Questions, are selected with 
judgment and discrimination, and the illustrations are 
concise and pertinent. The whole w r ork casts a clear 
and unpretending light upon the precious records of our 
Saviour's ministry. It is of a character that especially 
recommends it to Sabbath School Teachers, and members 
of Bible Classes, and to parents who wish to impart to 
their children, in the most judicious form, a knowledge of 
the sacred Scripture. 

W. COLTON, 

Chaplain U. S. Navy. 



Dear Sir: 

From a very cursory examination of your 
a Key to the Gospels," I am enabled to say, that it is 
well calculated to secure the objects designed. In the 
most familiar manner, by questions and answers, valuable 
information is communicated, in the language of scripture, 
and in illustration of the facts and principles contained in 
the gospels. 

JOHN M'LEAN, 



Dear Sir: 

I have examined your " Key to the Gospels," and 
regard it as a valuable auxiliary to the understanding of the 
truth ; and believe that not only Bible Classes and the 
teachers of Sabbath Schools, but the christian student of 
any age, may derive important benefits from your very 
useful work. 

THEO. FRELINGHUYSEN. 



Dear Sir: 

I have examined the " Key to the Gospels," and 
formed the opinion that it will be very useful in explain- 
ing and inculcating the truth The arrangements and 
style of your work are well adapted to the capacities of 
those for whose use and benefit it is especially designed. 

GIDEON TOMLINSON. 



We have examined the "Key to the Gospels," prepared 
by the Rev. I. L. Skinner. We approve of the work high- 
ly, and believe it will be beneficially used for all the pur- 
poses for which it is designed; and more especially for 
the diffusion of that kind of knowledge which Sunday 
Schools are intended to impart 

FELIX GRUNDY, 
BENJAMIN RUGGLES. 

I have examined the "Key to the Gospels," prepared 
by Mr. Skinner. The design of the author is excellent, 
and the manner of its execution judicious. I cannot doubt 
but it would be an acquisition to all for whom it is designed. 

W. W. ELLSWORTH. 



Dear Sir: 

I have looked over your book, and am pleased with the 
mode of imparting information by question and answer. 

It leads to investigation, and in so doing, to a correct 
understanding of the subject. 

Sir, The question put to Candace's Ambassador by 
Philip, has lost none of its importance even in our day of 
boasted light, "Understandest thou what thou readest?" 

M. St. CLAIR CLARKE, 



Alexandria, Jan. 6f/i, 1832. 
Dear Sir: 

Your " Key to the Gospels," put into our hands 
for inspection and revision, has been examined by us, with 
some care, and not a little interest. We are pleased with 
the work, both as it respects its plan and execution — re- 
garding it as a very important auxiliary to those other ef- 
forts now making, towards a more general diffusion ot cor- 
rect Biblical knowledge. Wishing you success in your 
undertaking, and believing it to be one, which promises 
no small amount of good, to Bible Classes, Sunday Schools 
and private families, we cheerfully recommend it to their 
united countenance, patronage and support. 

RUEL KEITH, D D. 

ELI AS HARRISON, Pas of 1st. Pres. Ch. Alexia. 

WILLIAM C. WALTON, Pastor of 2d do. 



A KEY 



TO 



THE GOSPELS: 



BEING A 



COMPENDIOUS EXPOSITION 



OF THE 



PRINCIPAL THINGS CONTAINED IN THEM, 



INTENDED FOR 



SUNDAY-SCHOOL TEACHERS, BIBLE CLASSES, 
AND FAMILIES. 



This is life eternal, that they might know thee the only true God, and Jesus ChrisE 
Whom thou hast sent." 



BY I. L. SKINNER. 



WASHINGTON: 

WILLIAM GREER, PRINTER 

1831. 



2> 52, 



Entered ', according to the Act of Congress, in the year 1831, 
by I. L. Skinner, in the Clerk's Office of the District of 
Columbia. 



/^ ' Jftf 



F&SFACS. 



That the excess of book making, especially of 
school books, is one of the evils of this day of enter- 
prise, is generally admitted. It does not, however, 
follow, that we are to stop making them; but that 
on this account, we should feel a stronger obliga- 
tion to give some good reason for their introduction. 
The objection is directed chiefly against abridge- 
ments and collections, whose professed object is to 
facilitate the acquisition of elementary knowledge, 
while their real tendency, it is said, is to draw 
away the mind from the solid forms of science, to 
the fragments and abstract of it; and, moreover, to 
distract the public attention by their multitude and 
variety. There is certainly much weight in this 
objection, and therefore, the public ought to have 
a vigilant eye upon this department of literature. 
Those remarks are peculiarly applicable to Sunday 
school books; because in these schools, simplicity 
and uniformity are so essential— objects now how- 
ever, substantially secured by the American Sun- 
day School Union. This work, is neither an 
abridgement, nor a collection, but an original un- 
dertaking, upon a plan entirely new; and is design- 
ed to occupy ground supposed to be open, notwith- 
standing the variety of books in use. For although, 
in the Sunday schools especially, there are books, 
enough perhaps, well adapted to the scholars, there 
are none as well suited to the instruction of the teach- 
ers themselves; yet it is obvious, that many of the 
teachers are as unable to give proper answers to 
the questions they make use of, as the scholars who 
are taught by them. 



IV 



The best attempt to supply this defect which we 
have seen, is a book lately introduced into the sun- 
day schools, called, "A Help to the Gospels;" to 
which, however, there are some objections. The 
first is, that it is a selection; and, therefore, many 
tilings are left out of it, which are of no less im- 
portance than those which are retained. Besides, 
the narrative, the exercises, the explanations, and 
the lessons, being set down separately, the questions 
and answers are of course disconnected; and, there- 
fore, the former are without point, and the latter 
without any special application. 

The work now presented to the public, is not, how- 
ever, offered as a substitute for any of the books in 
use; some of which are so well suited to their design, 
as hardly to admit of a substitute. It seeks only 
its own appropriate place; as peculiarly adapted to 
the instruction of sunday school teachers, bible 
classes, and families; for all which it is thought some- 
thing of the kind is needed. Whether the author 
has been successful, the public will decide. 

It would be to him matter of unspeakable satisfac- 
tion, if he could give any essential aid to the bene- 
volent efforts of the day— especially to those which 
are connected with the sabbath schools, now so well 
tested, and so highly estimated by the christian 
public; and which, by the late resolution of the 
American Sunday School Union to spread them 
through the great valley of the Mississippi, arc 
likely to become so extensively and permanently 
useful. It cannot be reasonably doubted, that the 
good effects of these schools will, in some respects, 
be more distinctly seen and felt in the next genera- 
tion, than those of any other charitable purpose: 
because they operate more directly upon those who 
are so soon to take our places in the business of 
life, and in the church of God. These schools 
Have also other comparative advantages, For, since 



there is in all society, without seasonable moral and 
religious instruction, a constant tendency to depra- 
vation, they are among the earliest and best reme- 
dies of this moral disease, and at a period when it is 
most easily and effectually counteracted. Connect- 
ed too as they are, with the institutions of religion, 
and with the public and private teaching of the 
great truths and doctrines of salvation, their salu- 
tary restraints and instructions are like the healing 
waters of the Siloam, which flowed from under the 
sanctuary. Moreover, without these schools, there 
would be an essential defect in the whole compass 
of moral and religious instruction, and much of 
the expected good from the great charitable insti- 
tutions of the age, would be lost between the 
present and the rising generation. While, there- 
fore, we contemplate, with joy and wonder, the 
mighty efforts of the present day, to spread abroad 
the light of the truths which the sacred scriptures 
contain, and to bring salvation to perishing men, 
we cannot but consider sabbath schools, as among 
the most practical and efficient, of the many means 
which are put in operation for the accomplishment 
of these great objects. And wdiat is there, among 
all the plans which patriotism, or christian zeal, 
hath devised, which can give us better security, 
for the blessings we would leave to our children, or 
a more "lively hope," that this legacy will be 
hand ed down to generations yet unborn, in the per- 
manency of our civil liberties ■, and religious privi- 
leges. 

Perhaps it might be thought assuming to suppose 
that this compendium could be of any great advan- 
tage to the teachers of Bible classes, as they are 
usually theologians; but it is hoped it may be use- 
ful to the scholars, both as an exposition of the 
sense and harmony of many passages contained in 
the gospels, and also as furnishing a clue to tht 
1 



n 



answers which may be sought, even where the 
questions are not answered by this compendium. 

There is yet another field, w 7 here it is thought 
this work may be highly useful. When we consid- 
er how few families, even in the best furnished por- 
tions of religious society, have possessed themselves 
of Bible or New Testament expositors, in any form, 
is it not manifestly desirable, that a cheap and 
compendious manual of this sort, should be thrown 
into circulation? And would not such a w r ork, 
if it were happily executed, be extensively use- 
ful ? 

This is one of the most interesting views which 
the author has taken of his own design in this 
publication; nor doesj he fear to expect, that the 
christian public would cheerfully give their coun- 
tenance to any fair attempt which would lead to 
the accomplishment of so good a purpose, if it did 
not itself reach that accomplishment. Yet on a sub- 
ject of so much importance to the cause of truth, 
and to the church of God, the author is sensible 
that he ought to feel a diffidence, that would not 
only forbid presumption, but restrain anticipation. 

This Key will combine so much of history, of 
analysis, of harmony, and of exposition, as to be a 
compendious commentary on all the principal mat- 
ters contained in the Gospels. , It will begin with 
the most simple questions and answers, and 
proceed on to those which are more complicated. It 
is thrown into questions and answers, for two 
reasons. The first is, that this is the most com- 
prehensive form, although it is not generally sup- 
posed to be such. On didactic subjects, and where 
the object is to condense, as well as to inves- 
tigate, more matter may be given on the same 
pages in an interrogatory form, than in any 
other; because fewer words will serve to answer 
* question reduced to a point, than would be neces- 



VII 

sary to do it by proposition, definition, and argu- 
ment; nil which are substantially contained in every 
discursory treatise of such subjects. Another rea- 
son is, that in this shape, it will be a convenient 
Class Book. 

In the execution, both the style and manner 
have been accommodated to the chief design; which 
was to give, a concise, plain, practical exposition 
of the holy Evangelists. — Therefore, the author 
has brought into view but little of the learned 
verbal explanation with which the voluminous 
commentators abound. Nor has he gone out of 
his way to notice the questions which sectarism 
and scepitcism have started; or those criticisms 
which are calculated more to nourish vanity than 
to aid the cause of truth. 

In attempts that come in aid of the united efforts 
of several denominations, and which are intended 
for general use, sectarian peculiarities should be 
carefully avoided. This rule has been observed 
in the present undertaking. While the great and 
essential truths of the gospel, are distinctly kept in 
view throughout the work, they are not presented 
in a disputable way; but are stated, it is hoped, in 
a language not unsuitable to the experience of evan- 
gelical christians in general. 

The manuscript has been submitted to clergymen 
and others, of the several denominations of evan- 
gelical christians in the District, and to some high- 
ly respectable gentlemen not belonging to it, who 
have kindly given it their approbation and patron- 
age: for which the author embraces this opportuni- 
ty to thank them — and he very respectfully ten- 
ders his acknowledgments to those gentlemen who 
have favored him with their corrections and criti- 
cisms. 

It may be proper to suggest, that although the 
present work is intended to be complete and inde- 



Vlll 



pendent, as it is now bound up, yet it is also intend- 
ed as part of a Key and Compendium of the whole 
New Testament, not yet ready for the press, which 
will consist of three parts: 

The first, to comprise the four Evangelists, and 
first and second chapters of the Acts as an appen- 
dix to them; which is the one now offered to the 
public. 

The second, to comprise the remainder of the 
Acts of the Apostles, and their Epistles. 

The third, to contain aplain theory of the Apoca- 
lypse of St. John, connected with a summary notice 
of the principal writers on the prophecies contain- 
ed in it, adapted to the capacity of common readers. 
The parts will be so framed, that they may be 
bound separately, or together; and the whole work, 
in octavo form, will not much exceed the common 
New Testament in size. One of .the chief labors 
will be to condense, and not to enlarge the volume: 
which is very apparent m this first part of it. This 
aim to be concise, will be carried as far as is 
consistent with the plainness and simplicity of the 
design. 

To the whole work will be added such notes 
and references, as will be calculated to increase its 
usefulness, and give satisfaction on questions of 
doubt and uncertainty. They are omitted in the 
one now offered, because they would encumber it, 
unnecessarily. 

To the blessing of God, and to the prayers of 
his people, this work is earnestly commended by the 

AUTHOR. 



INTRODUCTION. 

The study of the Scriptures, to a pious mind, is of all 
employments the most interesting and ennobling. It is 
to other moral inquiries, like studying the philosophy of 
science, compared with the ordinary walks of literature. 
And to one earnestly engaged in searching through these 
extensive and consecrated fields, there are continually 
opening up new discoveries of the wisdom of God — new 
views of his goodness — new displays of his counsels of 
mercy for the recovery of fallen man. It is said, that 
scripture is the best interpreter of scripture. We admit 
the truth of this observation. But in order to give it much 
practical importance, it becomes necessary to find a key 
to this interpretation; and it will be found in the character 
of Christ as set forth in the Gospels. The Angel an- 
nounced him as a saviour, and directed his parents to call 
his name Jesus, the import of which is Saviour. And the 
Evangelist connects with this account of him, his annun- 
ciation by the Prophet Isaiah seven hundred years before, 
under the name of Emanuel, which signifies God withus, or 
Ged manifest in the flesh. Now both these names are 
necessary to bring his whole mediatorial character into 
view; but so far as they are to be distinguished, one refers 
to his human nature, the other to his divine. These two 
characters of Christ will be found to run side by side 
through the whole bible, from beginning to end; so that 
without them it cannot be understood. If geography and 
chronology may be said to be the two eyes of history, these 
characters of Christ are the eyes of divine revelation. 
Indeed, the manifestation of God the Father through the 
Son, seems to be the grand clue to all revelation as given 
to us; and probably stands upon the theory of divine man- 
ifestation throughout the universe. May we not then sup- 
pose, since the incomprehensible Jehovah has revealed his 
subsistence, as triune or selfsocial, that it belongs to the 
economy of his universe, that God the Father should reveal 
himself to all his rational creatures, even to the highest 
angels, through the Son; as it must be by some form of per- 



donating himself, that the infinite and omnipresent God can 
have that individuality which brings him within the reach 
and apprehension of his creatures. Christ's own words 
amount to this: Mat. 2, 27. "No one (creature) knoweth 
the Son but the Father, and no one knoweth the Father 
but the Son, & he to whomsoever the Son will reveal him." 
And it is remarkable that John the baptist bore testimony 
to this truth in almost the same words. John 1, 18 — "No 
one (creature) hath seen God at any time, the only begot- 
ten Son who is in the bosom of the Father, he hath de- 
clared him/' 

The gospels, taken singly, as independent of each other, 
and as parts of the sacred volume, are indeed, only so many 
individual histories of the life, death, and resurrection of 
Jesus. But, taken collectively, and in harmony, they pre- 
sent a comprehensive view of the whole purpose of God, 
in the salvation of sinners. They show the fulfilment of a 
thousand prophecies, which had followed each other in a 
successive scale of gradually opening intimation in regard 
to the Messiah, who ceentred in himself all the types of the 
Old Testament, and fulfilled all its predictions. In this 
view, they give a miniature exhibition of the great body 
of divine revelation; and whoever will come in earnest to 
the study of that glorious plan of benevolence, which 
brought the Lord Jesus Christ into the world as our Eman- 
uel, and of the ways and means adopted to carry out the 
design, will feel from day to day, a growing illumination 
of mind, and a corresponding enlargement of all the best 
affections of the heart. The little superficial discrepan- 
cies, in the harmony of these very summary ancient histo- 
ries of Christ, and of the first openings of his church, will 
gradually disappear from the eye of faith, until it is ena- 
bled to look with confidence upon the full-orbed glory of 
the sun of righteousness. After all, however, it must be 
conceded that there is an effulgence in this light which the 
unassisted eye of fallen man cannot bear, and consequently 
a glory which he cannot distinctly perceive. It is for this 
reason that the true character of Jesus Christ is never fully 
and distinctly seen by us, till he who did at first command 
the light to shine out of darkness, hath shined in our hearts, 
"to give the light of the knowledge of the glory of God 



XI 

in the face of Jesus Christ." The best part, therefore, of 
the gospel testimony, is the internal evidence which they 
carry of their own divinity; and this testimony they do 
cairy to the heart and conscience of every believer to 
whom the words of our Lord to Peter may be applied : 
"blessed art thou, Simon Barjona, for flesh and blood 
hath not revealed it unto thee, but my father which 
is in heaven." 

It belongs to the happiness of christian experience, that 
the life of Jesus Christ is drawn by the Evangelists with 
such intimacy aid fidelity, and yet with sucn simplicity 
of style and manner, as no pretender could ever reach; and 
this has been proved by the multitude of spurious gospels 
which have been attempted, some of which are still 
extant. 

The gospels not only enable us to follow our Lord, as he is 
going about and doing good to the souls and bodies of men; 
but they draw us into the company of his disciples, and w 
seem to walk and converse with them, and with him. We 
stand and hear his heavenly teaching, and we are present 
while he feeds thousands, as if he were the author of life 
itself. Thus we follow him till we come to the resurrec- 
tion of Lazarus, the only one whom he raised from the 
grave, an event near the close of his ministry; and here he 
gives us some foresight of the character in which he will 
appear at the last great day, "when all that are in their 
graves shall hear his voice." The subsequent scenes of 
his suffering, and death, and resurrection, and ascension 5 
in connection with the wonderful day of Pentacost, makt 
a perfect finish of these gospel histories, and leave us 
nothing to look for, or to hope for, but "the glory that 
should follow." 

These are some of the views which the author himself 
has taken to his comfort in the following work; and ht 
humbly hopes it may be instrumental in leading others to 
that "eternal life," which, Blessed God, is to il know 
thee, the only trim God, and Jesus Christ whom thou h#$$ 
««l." 



EXPLANATIONS. 



As the harmony in this work is designed only for com- 
mon use, it is thought best to give it the greatest simplicity, 
since multiplicity and variety tend to perplex the young 
and unlearned. It will not, therefore, extend to every 
minute subject touched upon by the Evangelists; but only to 
the most important ones. The references will be to chapters 
only, and to the Evangelists by their initials. Thus: — Mt. 
for Matthew, M. Mark, L. Luke, J. John. 

In passing over the Evangelists, their contents will fce 
noticed as they occur; and, where the same miracle, or para- 
ble, or other thing, is repeated in them as they follow each 
other, the subject will not be again particularly noticed, un- 
less the subsequent evangelist has added something to the 
account of it, or because its importance invites further con- 
sideration. Such passages as have been before remarked on, 
will be noted by a star (*). 



THU GOSPELS, &c. 



Question. What is the Bible? 

Answer The name is of Greek derivation, signifying tfie 
Book. The book of books, the word of God; containing 
the whole will of God, and his counsels of mercy, so far 
as he has been pleased to reveal them to us. 

Q. How is this book divided? 

A. Into the Old and New Testaments. 

Q. What is the New Testament, in distinction from the 
Old? 

A. It is called the New Testament, because it is subse- 
quent to the Old in time, and because' it gives a new mani- 
festation of divine truth, and exhibks the church of God 
under a new form. 

Q. How do the Old and New Testaments agree? 

A. In revealing to us one only living and true God, as 
the great fountain of being, and object of worship; and in 
teaching the same doctrines of truth, both in relation to 
God and man. 

Q. What is contained in the New Testament? - 

A It contains the history of Christ, and the establish- 
ment of his gospel church, as connected with the destinies 
of men through eternity. 

Q. What are the several books which make up its con- 
tents ? 

A. The four Gospels, the Acts of the Apostles, their 
Epistles, and the Revelation of St. John, in all twenty- 
seven 

Q When, and by whom, was the New Testament 
written? 

A. It was all written by tfee Evangelists and Apostles: 
of the genuineness, authenticity, and date, of each book, 
notice will be taken in its proper place. 

Q. What is the difference between the genuineness anil 
authenticity of the sacred books? 
2 



14 

A.They are genuine, if they were written by \he persons 
whose, names they bear They are authentic, if they are 
what they purport to be, divinely inspired. Hence, a 
book may be genuine, without being divinely inspired; but 
its being of divine authority, usually implies that it is genu- 
ine. 

Q. What is the sum of the evidence on which the scrip- 
tures rest their claim to divine inspiration? 

A. It is two-fold, external and internal; and may be thus 
summarily stated. The external evidence of the sacred 
scriptures is made up of prophesy, miracles, and collateral 
history. Their internal evidence arises from their consis- 
tency with themselves and with each other; from the 
purity of the doctrines which they contain; and from 
the effect of these doctrines upon the hearts and lives of 
men. 

Q. Have the Gospels all these evidences? 

A. They have; and they have been received 
by the churches from the first as of divine authority, 
and have been ever since appealed to as the word of God. 
i Q. What means had the writers of the Gospels of know- 
ing the truth of what they relate? 

A. They were, either themselves the immediate wit- 
nesses of what they record, or they were intimately ac- 
quainted with those who were such; and they were divine- 
ly inspired. 

Q. How were they divinely inspired? 

A. By a divine impression on their minds, illuminating 
their understandings, quickening their memories, and sanc- 
tifying their hearts, so as to make them fully conscious that 
they were directed to write by the spirit of God, and that 
they wrote under his immediate influence. 

Q. Is it necessary to the christian faith, that we should 
be able fully to explain the nature of this inspiration? 

A. It is not; the divine influence under which they wrote 
is of course incommunicable. But the fact that they were 
inspired, is satisfactorily proved by a great variety of tes- 
timony, the best of which is, that which they carry within 
themselves. Nor is there any more difficulty in the ques- 
tion concerning this inspiration, than there is in the mira- 
culous gift of tongues, or of healing. The disbelief of ei- 
ther, would lead to universal scepticism. 

Q. How do we know that the Gospels have come down 
to us unimpaired? 



15 

A. Their history shows this. The facts that a harmony 
of the four Gospels, in distinction from all spurious ones, 
was made in the second century; and catalogues of ail the 
books of the New Testament, in the third century, together 
with the various translations and numerous quotations 
of them, have secured us against any material errors. 

Q. How did we obtain our present translation of the 
scriptures from their original tongues? 

A. It was made by order of James the first of England 
in the year 1606; not as the first translation ever made, 
but as a more perfect one than any of its predecessors. 

Q. By whom was it made? 

A. Fifty-four learned men were selected for this pur- 
pose, seven of whom died or declined the appointment. — ■ 
The remaining forty-seven were arranged into six divisions, 
each member of which translated his given portion, and 
then submitted it to his division; after which it was refer- 
red to the whole body for approbation. They not only 
translated directly from the original languages, but availed 
themselves of ail former translations; and completed the 
whole bible in 1610, about three years from their com- 
mencement. 

Q. When were the divisions into chapters and verses 
first made, and by whom ? 

A. The division into chapters was made by Cardinal 
Hugo de Sancto Caro, in the thirteenth century. The 
verses are of more modern date. Those in the Old Testa- 
ment were made by Rabbi Nathan, a Jew, in the fifteenth 
century. Robert Stevens is said to have made those in 
the New Testament, during a journey from Lyons to Paris. 
His Testament was published in 1551. 

Q. Is this division of the scriptures into chapters and 
verse? a perfect one? 

A. It is in some respects an arbitrary one, as not follow- 
ing exactly the divisions of the subject and sense of 
the writer. This inaccuracy is not so great, however, as 
to produce much inconvenience, since it does not often dis- 
turb the continuous thread of the subject, or throw any ob- 
scurity upon the sense of it. 

Q What is the use of these divisions? 

A. It is very $reat in two respects: for the purposes of 
reference and quotation; and in aid of local memory.— 
So great, that now to do them away, or to make any mate- 



16 

rial change in them, would be an incalculable loss and in- 
convenience to biblical science, and to the religious world. 

Q. Why are the first four books in the New Testament 
called the Gospels ? 

A. They are so called from a Greek word signifying 
gospel, or good news; and, therefore, the authors of them 
are called Evangelists, or gospel writers. 

Q. What do the Gospels contain? 

A. Chiefly a narrative of the life, death, resurrection, and 
ascension of our Lord Jesus Christ, together with an ac- 
count of John the Baplist, his forerunner, and of his apos- 
tles and first disciples. 

Q. How far do the Evangelists agree in their state- 
ments? 

A. I» all essential points. In no instance do they con- 
tradict each other; and any apparent difference in their 
statement of circumstances, may be accounted for, not only 
from the fact that they wrote independently of each 
other, but from this also, that it is not pretended that all 
the transactions of our Lord are recorded, 

Q. Does the fact of their narrating different circumstances 
of the same transactions, and that some of them omit things 
which others have stated, and state things which others 
have omitted, invalidate their testimony? 

A. It does not. On the other hand, it increases their 
credibility beyond what it would have been- if the agree- 
ment had been more minute; for it shows that they de- 
rived their facts from different sources, and that there was 
no concert among themselves, to give weight to what they 
should write. 

Q. W T hat is the order of time in which the Gospels were 
written? 

A. They were undoubtedly written in the order in which 
they stand in the. New Testament, and by the persons 
whose names they bear. 

Q. What account has come down to us of the life and 
character of the Evangelists, and of the times and occa- 
sions of writing their respective Gospels? 

A Although there is enough of church history to satisfy 
us, as to all the essential particulars respecting the Gos- 
pels, and the writers of them, yet there are oi course 
many circumstantial variations; such as would naturally 
occur at the end of fifteen hundred years without the art 



it 

of printing, a thousand years of which are set down as the 
dark ages of manuscript history. 

Q Should it be expe-ted in a work of this kind, that a 
critical view would be given of these variations? 

A. It should not. The work would be encumbered by 
it. Although the author is bound to examine these varia- 
tions, and to state what appears to him to be the best opin- 
ion of them. ^ 

Q. What particulars are most affected by these variations? 

A. Those which are of the least importance; such as 
the dates of the Gospels. Among those who agree as to 
the genuineness and authenticity of these sacred writings, 
there is a variety of opinions as to their dates. Respecta- 
ble authors differ also, as to the occasions on which they 
were written; that is, under what circumstances the Holy 
Spirit moved the Evangelists to write their respective 
Gospels. But there is no opinion, ancient or modern, wor- 
thy ©f any notice, against the facts that the Gospels were 
written by those whose names they bear; and that they 
were written as Gospels, under the supposed influence and 
direction of the Spirit of God. 

THE GOSPEL ACCORDING TO ST. MATTHEW, 

Q. Who was Matthew? 

A. He was a Hebrew, son of Alpheus of Gallilee, and 
Mary a kins-woman of our Lord's mother; and born 
either at Nazareth, or Capernaum. He was an Apostle, 
as well as an Evangelist. In this respect, he is to be 
ranked with St. John. Mark and Luke were not Apostles. 

Q. What was he before he was cailed to be an Apostle ? x 

A. He was a publican, or collector of taxes for the 
Romans, an office hateful to the Jews. 

Q. Why did he write his Gospel ? 

A. It is said he was entreated to do it by the converts, * 
and by the other Apostles, who knew his competency for 
the undertaking, and who aided him with their prayers. 

Q What is the date of it? 

A. Commentators are not agreed as to its date; but the 
most probable date is about the year forty; six or 
eight years after the death of Christ. 

Q, In what iangua^e was this Gospel written? 

A. In the Gieek language. Although it is thought by 
V 2* 



15 

some that it was originally written in Hebrew ; an ©pin-ion 
not well sustained. 

Q. How is he distinguished as a writer among the 
Evangelists? 

A. His style is neatly historical, simple, perspicuous, and 
flowing. He more frequently refers to the Old Testa- 
ment than the other Evangelists; and is supposed to 
record the facts more in the order of time in which they 
occurred; at least in the fore-part of his Gospel. 



CHAPTER I. 

The genealogy of Christ; conception of Mary; Joseph's dream; birth of 
Christ; his name. — L. 1, 2, 3. 

K Q. How does Matthew begin his Gospel? 

A. With the genealogy of Christ, from Abraham 
through David and Solomon, to Joseph the husband of 
Mary. 

Q. How many generations are there from Adam to 
Christ? 

A There are nineteen generations from Adam to Abra- 
ham, and counting David both ways up to Abraham, and 
down to Christ, there are forty-two from Abraham 
to Christ, and twenty-eight from David; so that Christ was 
the sixtieth son of Adam, the forty-first of Abraham, and 
the twenty eighth of David. 
.^ Q,. How does Matthew relate the birth of Christ? 

A. That he was conceived of the Holy Ghost, and born 
of the Virgin Mary, as had been announced to her by the 
Angel of the Lord — L. 1 26. 

Q, How was the fact of her conception intimated to 
Joseph? 

A. By the Angel who appeared to him in a dream, say- 
ing, "Joseph thou son of David, fear not to take unto thee 
Mary, thy wife, for that which is conceived in her is of 
the Iloly Ghost; and she shall bring forth a son, and thou 
shalt call his name Jesus, for he shall save his people from 
their sins." So said the Prophet: "Behold, a virgin 
shall he with child, and shall bring forth a son, and they 
shall call his name Emanuel, which is, being interpreted, 
God with us. — L. 7. 14. 

Q. What course did Joseph pursue? 



19 

A. He took her as the Angel had directed, although be- 
fore I ie had intended to put her awa) privily; and she 
broug first born son, and c ;t ; + d his naiiu Jesus. 

Q,. WhS wa Christ named Jesus, and said to be Lilian- 
uel? 

A Jesus signifies Saviour, and denotes his office as (tie 
Savfoui of sinners Emanuel signifies God manifest in the 
fiesh, and shows his, origin as the son-of God from Heaven. 
These two cha a< ters I Christ, who is the annotated of 
God, as he wo <) Christ signifies, are the eyes oi divine 
revelation; and, upon examinati i, ■ ill be f< and to run side 
by side through the whole •• ! 

Q Into how many parts ma} story of Christ be 

divided? 

A. Into five: thai oi' Ins birth, death, resurrection, and 
ascension. 

Q, V- ha! do we see in his birth? 

A. The fright mOrning star risen to conduct us out of 
darkness, and guide our feet info the way of light and 
peace. His birth, compared to his full grown manifesta- 
tion as the son of God, s like the day star compared to the 
sun iri his meridian glory. 

Q,. What does his life teach us? 

A. Besides bis inimitable perfections as our Emanuel, 
he gives us, in his puri'y, his meekness, his humanit), and 
his holy zeal in the service of God, a fuii example of all 
the virtues 

Q, What do we obtain by his death? 

A. To the entire obedience oi his whole life, he adds 
the voluntary sacrifice of himself upon the cross, to make 
an atonement for sinners, that they, through his death, may 
live In all this, there is such an exhibition of the purity 
of the divine law, and of the rectitude of eternal justice, 
as to show us what was necessary to open the way for our 
deliverance from death; and how we may obtain our final 
salvation in everlasting life. 

Q. What do we see in his resurrection? 

A. The assurance of that which is revealed; that our 
death is only a sleep in Jesus, and that our dying bodies shall 
rise again at the last day. As we now know that our redeemer 
liveth, so also we know that they who sleep in him, God will 
in due time bring with him to glory. "Now is Christ risen 
from the dead, and become the first fruits of them that 
slept." 



20- 

(J. What is secured to us by bis ascension to heaven? 

A His intercession, and our justification before the 
fathf r. For by it he has carried for us everlasting righte- 
ousness into the couri of heaven; and given us an assurance 
that a new Paradise is opened to all true believers, which 
he has gone to prepare for them, that they may in due time 
enter into it, to enjoy his blessedness, and to behold his 
glory. 



CHAPTER II. 

Wise men from the East inquire for Christ; Joseph fleeth into Egypt with 
Jesus and Mary; Herod slayeth the children at Bethlehem; Joseph's 
return from Egypt. 

Q. Who, at the birth of Christ, came to Jerusalem, 
to inquire "where is he that is born King of the Jews?" — 
and how were they directed? 

A. Wise men from the East were directed to come 
and make this inquiry; for they had seen his star, 
according to Jewish scriptures, and had come to worship 
him. "There shall come a star out of Jacob, and a scep- 
tre shall arise out of Israel." — Num. 24. 

Q. Who were these wise men? 

A. Some have supposed them to be enlightened heathen 
philosophers, wise men from the eastern country; as there 
was at that time a general expectation of the appearance 
of some extraordinary person in Judea It is, however, 
more probable that they were pious Jews, or proselytes 
from the eastern countries, to which the Jews had been dis- 
persed, who were led by the Jewish scriptures; and by the 
Spirit of God, who it seems directed them from first to last. 

Q. How did the know iedge of this fact affect Herod? 

A He was troubled, and all Jerusalem with him; and 
he called together the chief priests and scribes, and de- 
manded of them where Chrisl should be born, "and they 
said, in Bethlehem of Judeaf" 

Q What did he now do? 

A. H< calied the wise men privily, and inquired of them 
at what lime the star appeared; and told them hypocriti- 
cally, that when they should find the young child to bring 
him word, "that he also might come and worship him." 



21 

Q. What did thev do when they had found the voung 
child? 

A. They fell down and worshipped him, and "presented 
him gifts of gold, and frankincense, and myrrh." But they 
did not return to Herod, having been warned by the Angel 
of the Lord not to do it. 

Q. Is this account of the wise men found in any of the 
other Evangelists? 

A. It is no!; and of course what is connected with it is 
omitted by them — viz: the flight of Joseph into Egypt; 
the slaying of the children at Bethlehem; the return of 
Joseph, and his retirement to Nazareth. Nor does Mat- 
thevv notice the celebration of the birth of Christ by the 
Angels, and its revelation to the shepherds; which are fully 
recorded by Luke, elm p. 3. 

Q. How dors Matthew record the flight of Joseph? 

A. The Angel ®f the Lord appealed to Joseph in a 
dream, and directed him to take the young child and his 
mother, and flee into Egypt, and thereto stay till he should 
bring him word; for Herod would seek the young child 
to destroy him. 

Q In what way did Joseph know this to be a divine 
revelation? 
\ A. By the manner in which it was made. A revelation 
by dreams was one of the earliest methods of divine man- 
ifestation to which God gave his own seal of certainty; 
and, as such, it seems to have preceded and succeeded 
the open vision of prophesy. Thus, God appenred to 
Abraham, to Jacob, to Samuel, and to the Apostle Paul. 

Q How did Herod endeavor to destroy Christ? 

A. He pretended to be wroth, because the wise men had 
mocked him; and he sent and slew all the male children 
in Bethlehem, from two years old and under, according to 
the tin.-e in which the star appeared. 

Q. When did Joseph return from Egypt? 

A. As Herod died soon after the slaughter of the inno- 
cents, and as it was some time afier the birth of Christ 
when the wise men visited him, probably Joseph was is 
Egypt less than two years. He returned by the direction 
of the Angel, who informed him of the death of Herod; 
but when he found that Arch.-laus, the son of Herod, had 
succeeded his father, he turned away from Bethlehem, 
and dwelt in Nazareth of Galiiiee, a place more obscure, 



22 

and farther from Jerusalem, the seat of Herod's dominion. 
Here Christ was brought up-, a fact which gave him the 
appeilation of Nazarene. 



CHAPTER III. 

This chapter gives an account of the appearance and 
preaching of John the Baptist, and his baptism of Christ. 
But as John's history is given more at large by Luke, 
chap. 3, we refer to him for this account. 



CHAPTER IV. 

Christ's fasting and temptation, M. 1, L. S; his beginning to preach., 
and to call his disciples s M. 1, L. 5, J. 1; he heals the sick, and is fol- 
lowed by great multitudes. 

Q. Where did Jesus go after his baptism by John? 

A. He was led by the Spirit into the wilderness, where 
he fasted forty days ; and was afterwards tempted of 
Satan. 

Q. Into what wilderness did he go? 

A. Probably the wilderness through which the children 
of Israel passed from Egypt to Canaan, to Horeb the 
Mount of God, or Sinai a spur of Horeb, where Moses 
and Elijah had each fasted forty days, and in which he was 
their anti-type. 

Q. Was Christ tempted of Satan to go into the wilder- 
ness? 

A. He was not. He was led of the Spirit, probably to 
do as Moses the giver of the law, and Elias the 
restorer of it had done — that thus he might con- 
secrate his ministry, in which the law and the gospel were 
to be united. Had he been driven of Satan into the wil- 
derness, as too many commentators have supposed, he 
would so far have submitted to his temptations— a fact 
wholly inadmissible. 

Q, How may we then suppose that Christ was tempted 
of Satan? 



A. This is a question on which commentators are muck 
divided; and on which some of them are very unwarranta- 
bly fanciful. The fact of Christ's temptation is plainly- 
stated, but the nature of it is hidden from us by inhnite 
wisdom; unless it ma} be fairly inferred from what is 
stated, that in the severe hunger which he felt when he 
had done fasting, Satan iempted hint so far to di trust the 
divine care, as to work a miracle to sustain his hu- 
man nature, which would have been inconsistent with the 
object of the trial— ''Command that these stones be made 
bread." Satan having failed in this, again attempted to 
intoxicate him with ambition, to display his pow^r for 
the possession and dominion of the world. This is his 
mightiest temptation with the men of this w 7 orld; and it 
was the last which he offered to Christ. 

Q. Did Satan succeed in any of his temptations? 
^ A. He did not. He then left him; and the Angels of 
God ministered to him. After which, as recorded by 
Luke, chap. 4, he returned in the pow er of the spirit into 
Gallilee (the same spirit by which he had been led into 
the wilderness); and began to teach in their synagogues, 
"being glorified of all." 

Q. What is the next account of our Lord? 

A. Having now returned into Gallilee, probably from 
some public feast at Jerusalem, and having heard of John's 
imprisonment by Herod, which he knew was the end of 
John's ministry, he publicly entered upon his own. 

Q. What was the first preparatory step which he took 
in his public ministry? ' 

A. He began to call his twelve disciples; and he now 
called Simon Peter, and Andrew, and James, and John. — 
He called them directly from their occupation of fishing 
on the Lake of Genessaret, or sea of Gallilee, or Tiberias 
(for it was called by all these names) and told them that 
they should become fishers of men They had been di- 
rected to him before by John (see~John, chap. 1). But now, 
such was the power of his word, that they arose at once, 
ant. left all, and followed him ever after. 

Q. W r here did he afterwards go? 

A. He left Nazareth, and dwelt for a while at Caper- 
naum; perhaps to draw away his disciples, now in their first 
attachment to him, from their too intimate acquaintances; 
inasmuch as tl no prophet hath honor in his own country." 

Q. What scripture was now fulfilled? 



24 

A. " The people which sat in darkness, saw a great 
light" — 1^. 9 This place was upon the borders of Zebu- 
Ion and Nephthalim, a benighted part of Israel, near that 
portion of Gallilee given by Solomon to Hiram. 

Q. What did Christ, do here? 

A. From this 'place he went about. Gallilee teaching in 
their synagogues, and preaching the gospel, and healing all 
manuer of diseases among the people; "so that the fame of 
kirn went throughout Syria; and a great multitude followed 
him from Gallilee, and from Decapoiis, and from Jerusalem, 
and from beyond Jordan." 



CHAPTERS V, VI, VII. 

These three chapters contain Christ's sermon on the mount — whe 
are blessed; Christ's disciples the salt oT the earth, and the light 
of the world; of alms; the Lord's prayer, L 11; forgiveness; our trea- 
sure; God and Mammon; of rash judgment; casting pearls before 
swine; exortation to prayer; the straight "gate and the wide gate; false 
prophets; the difference between hearing and doing. 

Q. In what circumstances do we now find our Lord? 

A. Surrounded by such multitudes, that he thinks it 
proper to withdraw his disciples into a mountain, where, 
b ing seated for that purpose, he delivered what is called 
"his sermon on the mount;'''' in which there is such a fullness 
and variety of instruction. 

Q Did he withdraw on account of the greatness of the 
multitude? 

A. Perhaps he saw that it was becoming too great to 
be orderly; and especially, he saw from the disposition of 
th( people, the necessity of qualifying his disciples for 
usefulness; and, therefore, took this early opportunity to 
impart to them the needed instruction. 

Q How did he begin? 

A. He opened his mouth with the beatitudes, as they 
are called, — a series of the most beautifui and pathetic 
touches of the Christian character, — saying: blessed are 
the poor in spirit, and the meek, and the merciful, and the 
pure in heart, and the peace makers, and they that hunger 
and thirst after righteousness, and they that are persecuted 
for its sake. 



Q. What is the general import ofthe.se blessings? 

A. They seem as if designed by Christ to show the va- 
riety, as well as genuineness of the predominant traits of 
character in his true followers. In one. we. may see humil- 
ity and self-denial, as his distinguishing character; in 
another, uncommon meekness and tenderness of heart; in 
another, great purity and simplicity of temper, by which 
he is peculiarly fitted to be a peace maker in this imper- 
fect and contentious world; in another, such an earnest 
and prayerful endeavor after the highest attainments of 
christian perfection, as is represented by the cravings of 
hunger and thirst; and, last and highest of all, those who 
have so put on the whole armour of godliness, i hat they have 
come out as champions in the christian c,ause, and are, 
therefore, persecuted for its sake. For all, "that will," an 
eminent sense, "live godly in Christ Jesus, sisal! suffer per- 
secution." — 2 Tim. 3 Now for all these followers of 
Christ, there is that certainty, not only of such present 
blessedness as shall best suit their peculiar character and 
circumstances, but such a final reward, as will he calculat- 
ed to display the goodness of God, and the value of the 
character itself. 

Q,. Why did he say of them, ye are the salt of the earth ? 

A. Because, as salt preserves from corruption that to 
which it is applied, so their doctrines and examples should 
save the world from moral pollution and destruction. 

Q. How were they the light of the world? 

A. They were to open a new dispensation of life and 
immortality, by publishing the blessed Gospel, and bring 
ing men out of darkness into light; and, therefore, the 
church of Christ; which is the light of the world, must be 
in fair sight of it, like "a city that is set on a hill which 
cannot be hid." 

Q. What assurance and warning did he now give them? 

A. That he had not come to destroy the law, or the 
prophets; and that, however they might profess to be his 
disciples, unless their righteousness should exceed fha't of 
the Scribes and Pharisees, they could not enter into the 
kingdom of Heaven. 

Q. What does he say of the government of the passions? 

A. Of anger, he says: Whoever is angry with his brother 
without cause shall be in danger of the judgment; and 
whoever shall treat his brother with a malevolent con- 
tempt, shall be in danger of bell fire — arid of lust, that it 
must not even enter into the heart. 3 



26 

£&. What does be say of .divorce? 

A. That there is no lawful cause for it, except fornica- 
tion. That is, "what God hath thus joined together, let 
not man put assunder;" except it be for that which, in its 
nature amounts to a dissolution of the marriage covenant; 
such as fornication, or that which is tantamount to it. 

Q. What does he say of swearing? 

A. He says, swear not at all, neither by heaven nor 
earth. But let your conversation be yea, yea, and nay, nay; 
for whatsoever is more than these cometh of evil. But 
this, while it is understood to forbid all profane swear- 
ing, then common among the Jews, and perhaps stilHmore 
so among ourselves, is not supposed to exclude the neces- 
sary oaths of confirmation in the administration of public 
justice, and in cases of great solemnity. Our Lord him- 
self gave countenance to such a solemn appeal to God be- 
fore Pilot— Mat. 26, 63; and St. Paul; also Heb. 6, 16. 

Q. What are the essential requisites of a lawful oath? 

A. That it be made only in cases of great solemnity, or 
in the discharge of public duty — that it. be made under a 
full sense of truth, and in the sincerity of our hearts — that 
it be made in the name of God alone, and in his presence 
as our final judge. 

Q. How are we to understand the precept, "Resist not 
evil?" 

A. Not in a literal sense. For, upon such a construc- 
tion, it w T ould be impossible to live in a world of so much 
evil. As a rule of forbearance for the sake of conscience 
and religion, it has no limits. As a law of benevolence, 
we are to extend it even to our enemies. 

Q. What does Christ say of alms giving? 

A. That we should beware of doing them to be seen of 
men; since it is the motive with which they are given, and 
not the gifts, that God regards. ' 

Q. W 7 hat did he teach on the duty of prayer? 

A. After reproving the use of vain repetitions, and all 
manner of ostentation in prayer, he enjoins with great em- 
phasis, that which is secret between God and our own 
souls as of the first importance, and then concludes with 
giving an example of what is called the Lord's Prayer. 

Q. What does this excellent form of prayer teach us? 

A. It teaches us, in short: that God is our father, and 
that we ought to acknowledge it with resignation to his 
will and government; that we are dependent on him for our 



27 

daily bread, as well as for the pardon of our offences; 
yet, that we cannot ask these blessings without doing to 
cur fellow creatures as we would that they should 60 
unto us, or without asking for them what we ask for our- 
selves; that he would keep us from all evil, and even from 
the temptation to it, as the kingdom, and power, and glory, 
are his alone, and forever. 

Q. Where does he say we should lay up our treasure? 

A. In heaven, where moth and rust do not corrupt, and 
where thieves do not break through and st^al. And for 
another reason; that where our treasure is, there will our 
hearts be also. 

Q. How are we to understand this direction: "Talce 
no thought for the morrow?" 

A. It is a comparative expression. Take no such 
anxious thought for it, as to distrust the providence of 
God, and to neglect duty. We are to "seek first the king- 
dom of God;" and ihen we know that other necessary 
things will be added to us. 

Q. What does Christ say of the judgment we make ot 
others? 

A. That we ourselves shall be judged by the standaid 
we give, whatever it be. If it be a righteous one, we shall 
be justified. If it be an unrighteous one, we shall be con- 
demned by it out of our own mouth. How can we see to take 
a mote out of our brother's eye, if a beam is in our own? 

Q. What is it to give "that which is holy to the dogs?" 
Or, to use another metaphor of similar import, to cast our 
"pearls before swine?" 

A. It is, to expose indiscreetly our religious views, to 
scoffers and infidels; and our religious experiences, to the 
uncandid and unbelieving, who would trample them under 
their feet, and turn again upon us. Christ said to bis dis- 
ciples, "Be ye therefore wise as serpents, and harmless as 
doves." Without this wisdom, they would have exposed 
their innocence injuriously, to the overbearing and captious 
spirit of a wicked world. 

Q. What does Christ say of God, as a hearer of prayer? 

A. He says: "Ask, and ye shall receive; seek, and ye 
shall find; knock, and it shall be opened unto you." "For 
if ye, being evil, know bow to give good gifts unto your 
children, how much more shall your heavenly father give 
good things to them that ask him?" What a condescending 
and fatherly character does Christ here give us of the 



'blessed God, who gave bis only begotten son "that whoso- 
ever believeth in him should not perish, but have eternal 
lire." The foregoing furnishes a most animating encour- 
agement to earnest and persevering prayer. 

Q. What standard of morals is here given by our Lord? 

A. ."All things whatsoever ye would that men should do 
to you, do ye even so to them." A law so plain and practi- 
cal, and yet so comprehensive and perfect, that it unites 
every condition of human life, from the king to the cottager. 

It once made the earth a Paradise; and it will make the 
new Paradise a heaven of blessedness through eternity. — 
This golden rule, like the maxim of one of the seven wise 
men of Greece ("gnothi se.auton"), know thyself, may well 
bear the addition made to that maxim by the Roman schools 
(e Celo descendit) "came down from heaven." 

Q. What does Christ, after all this instruction, say of 
the way to heaven? 

A. He compares it to a straight gate, as the entrance 
into a narrow way, which few can find; whereas the way 
to destruction is broad and open, "and many there be 
which go in thereat." 

Q. By what rule are we to try false prophets, and un- 
sound teachers? 

A. By their fruits, as the tree is known by its fruit. — 
And this text is as applicable to those who follow false 
teachers, as to the teachers themselves. If the doctrine 
be calculated to dishonor God, if it be against the purity 
of the divine law, if it lowers the standard of morals, a 
corresponding course of life and conversation in both 
teachers and followers, will be too manifest to be mistaken 

Q. To what at last, does Christ liken him who hears all 
these sayings, and does them? 

A. He compares him to a wise man, who built his 
house upon a rock. While he that hears them, and does 
them not, is like a man who foolishly built upon the sand, 
which the floods would carry away. 

Q. What effect had this great discourse upon those who 
heard it? 

A. It is said, "they were astonished at his doctrine; for 
he taught them as one having authority, and not as the 
scribes." This sermon on the mount, was not delivered pri- 
vately to Christ's disciples; but also to those who happened 
to be present, and will be.no less applicable and instructive 
to all, to the end of the world. 



si 

A. He who knew the hearts of both, had his own rea- 
sons for the selection. 

Q. In what new situation do we find our Lord after this? 

A While he was with his disciples passing- over the 
lake, he fell asleep in the ship, and there arose a sudden 
storm of wind, so boisterous as to threaten their destruc- 
tion: and they awoke him, saying, "Lord save us; we 
perish." 

Q. What did he say to them as he arose? 

A. "Why are ye fearful? O ye of little faith!" And 
he arose and rebuked the wind and the sea, and there was 
a great calm.' 1 

Q. How could they perish with Christ on board? 

A. It was impossible; and yet they had for the time for- 
gotten the Almighty power so often displayed in their pre- 
sence. The same ever present Providence of the Lord 
Jesus secures the safety of every one of his disciples. — 
"Of those which thou hast given me, have I lost none t " 

Q. What remarkable event occurred, upon their landing 
on the shore of the Gadarenes ? 

A. There met Jesus two men, coming out of the tombs, 
•so exceedingly fierce, that tco man might pass that way. — 
The other evangelists speak of but one demoniac. Perhaps, 
because although there might be two in that place, yet 
but one of them had the courage to meet Jesus; of whom 
Luke gives a more particular account (chap. 8), to which 
we refer, as also oi the swine into which the devils entered. 



CHAPTER IX. 

Christ cureth the palsy; calleth Matthew, M. 2, L. 5; eateth white 
.publicans and sinners; hcaleth the bloody issue, M, 5, L. 8; raisetfet 
the ruler's daughter, M. 5, L. 8; giveth sight to two blind men. 

Q. In what manner did Christ heal the sick of the palsy? 

A. He first said to him, "Son thy sins be forgiven 
thee;" and then, in reply to their blasphemous thoughts, 
he said: "Whether is it easier to say, thy sins be forgiven 
thee, or to say, rise up and walk?" 

Q. Why did he do thus? 



A. To show that he who could do these miracles, must 
have the power to forgive sins, fie then said, "Arise, 
take up thy bed and walk;" and the multitude saw it, and 
marvelled. 

Q. What did he, as he passed from thence? 

A. Seeing Matthew, the writer of this gospel, sitting at 
the receipt of custom (for he was a publican), he saith unto 
him follow' me, and he arose and followed him. This 
shows, that there was something in the manner of Christ's 
calling his disciples, which overcame all present objections 
at once, and made the call instantaneous and effectual. 

Q What does Luke say of Matthew's call, which is 
not here recorded? 

A. He says (chap. 5) that Matthew, or Levi, as he was 
afterwards called, made our Lord a great feast in his own 
house (probably after he had settled his affairs), and that 
many publicans and others sat down with them. 

Q. Who called in question the propriety of our Lord's 
conduct on this occasion? 

A. The Pharisees, who said: " Why eateth your master 
with publicans and sinners?" 

Q. How did Christ answer them? 

A. He said: "They that are whole need not a physician." 
"Go ye, and learn what this meaneth: I will have mercy, 
and not sacrifice. For I am not come to call the righteous, 
but sinners to repentance." 

Q. What do these words of Christ import? 

A. That the self-righteous moralist will never see his 
need of Christ. None but sinners will come to him; and 
they will come in earnest, in proportion to their sense of 
sinfulness. 

Q. How did Christ answer the objection of some of 
John's disciples, because his disciples did not fast, as did 
those of John and the Pharisees? 

A. He said it was now a bridal day with his disciples; 
feat that when the bridegroom should be taken from them, 
they also should fast That he had not. come to restore 
and patch up the old dispensations; which would be like 
putting new patches upon an old garment, or like putting 
new wine into old bottles, which would not bear its fer- 
mentation, (being made of raw leather that by age had 
lost its elasticity.) 

Q. What remarkable cure was effected by our Lord, as 
he was going to raise the Ruler's daughter? 



2fc 
CHAPTER VIII. 

Christ cleanseth the leper, M. 1, L. 5; healeth the Centurion's servant, 
L. 7; Peter's mother and many ©thers; how Christ is to be followed; 
he stilleth the tempest on the sea, M. 4, L. 7; meets the possessed 
of devils, M. 1, L. 8. 

Q. Who met him as he came down from the mountain? 

A. Great multitudes; and among them a leper, who 
worshiped him, saying: "If thou wilt, thou canst make 
me clean." To whom he replied: "I will; be thou clean," 
— and immediately his leprosy departed. 

Q. What does this filthy disease represent? 

A. The deadness and insufferable uncleanness of this 
leprosy of the flesh, very aptly resembles the moral leprosy 
of the heart; especially in the case of abandoned sinners, 
who are distinguished from sinners in general by their 
spiritual deadness and moral pollution; and whose unclean- 
ness is more to be avoided than that of a leper. And yet 
we see in this miracle, that even such may be healed by 
Christ; and how freely one of the deepest malady may go 
to him, and hear him say, u Be-of good cheer, thy sins are 
forgiven thee?'' Thus the moral leper is cleansed, — a 
clean heart is given him, and a right spirit is renewed 
within him. 

Q. How did the Centurion address our Lord, who came 
to have his servant healed '? 

A. When Jesus said,"I will come and heal him," he said, 
"Lord I am not worthy that thou shouldst come under my 
roof; speak the word only, and my servant shall be healed. 
I also am a man under authority, having soldiers under me, 
and I say to this man go, and he goeth; and to another 
come, and he cometh." 

Q. What did Jesus say to this address? 

A. He marvelled, and said: "I have not found so great 
ftith; no, not in Israel." 

Q. What circumstances are added by Luke to this ac- 
count of Matthew? 

A. Two: one, that the Centurion had not thought him- 
self worthy to come in person to make this request, and 
therefore had sent to him by the elders of the Jews;— 
another, that he had built a synagogue for the worshipers 
of the true God. Both these are set down as honorable* tes- 
timonials of his character. 
3* 



m 

Q. What was there in this man's faith,, which even tire 
Saviour admired? 

A. There was a dignified diffidence of his own impor- 
tance in making the request, and an awful veneration for 
him to whom it was made, which showed that his faith was 
not only sincere in regard to his present object, but in its 
nature far above it. And therefore it may be reasonably 
supposed, that he looked upon our Lord as the author of 
greater blessings than that which he now sought. 
Q. What renders this still more evident? 
A. The reflection which Christ makes upon the occa- 
sion. "I say unto you, that many shall come from the east 
and west, and shall sit down with Abraham, Isaac, and 
Jacob, in the kingdom of heaven. But the children of the 
kingdom shall be cast out, into outer darkness; there shall 
be weeping and gnashing of teeth.'" 

Q What did Christ then say to the Centurion? 
A. He said, "Go thy way, and as thou hast believed, so 
be it done unto thee*," and his servant was healed in the 
self same liour. 

Q. What did Jesus do after this? 

A. Having come into the house, he saw Peter's wife's 
mother sick of a fever; and he touched her hand, and she 
arose and ministered to them. And when even was come, 
he cast out evil spirits with his word, and healed all that 
were sick. 

Q. What prophesy was nowjulfrlled? ■ 
A. That of the Prophet Isaiah. "Himself took our in- 
firmities, and bear our sicknesses." As if he would take 
upon Mm the load of our bodily maladies, as well as "bear 
our sins, in his own body on the tree." 

Q, What took place after he had ordered his disciples 
to depart from the multitude to the other side of the lake 
of Genesaret? 

A. certian scribe said to him, "Master, I will fol- 
low thee whithersoever thou goest." Another person said, 
Lord, suffer me first to go and bury my father. 
Q. How did Jesus reply to them respectively? 
A. He said to the first, "The son of man hath not where I 
to tey his head." To the other he said, 'follow thou me, 
and let the dead bury their dead." _ Luke adds (chap. 9), 
^But go thou and preach the gospel." . 

■<Q. 'Why did he reject the suit of one, and call the "other | 
against his apparent inclination? 



33 

A. A woman, having an issue of blood twelve years, and 
who had spent all she had upon physicians to no purpose, 
came behind him secretly and touched the hem of his gar- 
ment. For she said, If ("may but touch the hem of his 
garment I shall be made whole; and this I can do without 
exposing myself to the observation of the multitude. 

Q. Was she healed? 

A. Yes, immediately. Or, as Mark and Luke record it, 
she felt in her body that she was healed of that plague; 
which Jesus perceiving, he turned to let her see that he 
knew her heart, and said to her, ''Daughter, be of good 
comfort; thy faith hath made thee whole." 

Q. What message was now sent to the Ruler, as Jesus 
was on the way to his house? 

A. As Mark and Luke have it, one came running, and 
saying: "thy daughter is dead, trouble not the master." 

Q. What did Jesus say to the Ruler? 

A. He said: Be not afraid; only believe. And he went 
with him to the house, and iound the daughter dead, and the 
house filled with mourners. 

Q. Why did Jesus say she was not dead? 

A. To reprove their unbelief. She was not dead as to 
his power; for when he took her by the hand, she arose 
immediately. And he delivered her to the joyful and as- 
tonished parents; but charged them not to inform the peo- 
ple how the miracle was performed, as they were unwor- 
thy of it, on account of the contempt with which they 
had treated him. 

Q. What is the next instance of healing? 

A, That of two blind men, who cried, "thou son of Da- 
vid, have mercy on us." To whom he said: Believe ye 
that I am able to do this? Thay said: Yea, Lord. Then 
he said: "According to your faith be it unto you." And 
their eyes were opened immediately. 

Q. What was this faith to be healed? 

A. In all instances it imports a suitable state of mind to 
receive the blessing; and in many cases a faith in the di- 
vine power of Christ. 

Q What other miracle immediately followed this? 

A. The cure of the dumb man possessed of a devil.-— 
The instantaneous restoration of such a man to the use of 
all his natural and moral faculties, seemed to the multitude 
like a new creation; and they marvelled at it, saying, u It 
was never so seen in Israel." 



Q. What construction did the Pharisees put upon these 
wonderful displays of divine power? 

A. They said that Jesus was leagued with Beelzebub, 
the prince of devils, by whom he was assisted; which 
probably increased his pity for them, and his compassion 
for the multitude: and he said, "Truly the harvest is great, 
and the laborers are (ew. Pray ye therefore, the Lord of 
the harvest, that he would send forth laborers into his 
harvest." 



CHAPTER X. 

Christ ordains bis twelve disciples, M. 3, L. 6; and sends them forth 
to preach; tells them of persecutions; and adds blessings for those 
who shall receive them. 

Q. In what order did Christ name his twelve disciples, 
when he had called them? 

A. As follows: Simon Peter, and Andrew, his brother; 
James, and John; Philip, and Bartholomew; Thomas, 
and Matthew; James the son of Alpheus, and Lebbeus; 
Simon the Canaanite, and Judas Iscariot. 

Q Are they always placed in this order? 

A. They are set down by the Evangelists, with some 
variation. Their settled order, probably, is to be found in 
the first chapter of the Acts, which is as follows: Peter, 
James, John, Andrew, Philip, Thomas, Matthew, James 
the son of Alpheus, Simon Zelotes, Judas the brother of 
James, and Matthias, in place of Judas Iscariot. 

Q. How were they qualified for their calling? 

A. Christ gave them power to cure all manner of disease, 
and to raise the dead, and then sent them forth two and 
two; first to the lost sheep of the house of Israel, saying, 
Go preach; "The kingdom of heaven is at hand." And he 
commanded them to let their peace rest upon whomsoever 
should be worthy of it. 

Q. in what respect were they distinguished from our 
Lord himself, in the working of miracles? 

A. They wrought them by his power, and did all things 
in his name, He wrought them in his own name and by 
his own power. This power in him was original and di- 
vine. In ihem it was derived and limited, 



Q. Why did Christ send out his disciples, without suf- 
fering them to make any extra provision for the journey, 
either of money or clothing? 

A. Because," as lie has said, "the laborer is worthy of 
his hire." Arid also, to show from the beginning, that the 
gospel must support itself. 

Q, Of what did he forewarn them? 

A. To beware of men. "Behold I send you forth as 
sheen among wolves; be ye, therefore, wise as serpents, 
and harmless as doves. 

Q. What did he tell them to expect? 

A. That they should be brought before governors and 
kings-, and be hated of all men for his name's sake; and 
that he had not "come to send peace on the earth, but a 
sword." 

Q, How are we to understand Christ in this last ex- 
pression? 

A. He does not say this of the spirit of his gospel, or of 
its design; but of its effect on an opposing and wicked 
wojld. 

Q. V* hat is a summary of the terms, on which he puts 
the blessings of the gospel, both to them that preach, and 
to them that hear il ? 

A. "He that loseth his life for my sake, shall find it," 
and "he that receiveth you receiveth me" — "whosoever 
therefore, shall confess me before men, him will I confess 
also, before my father which is in heaven" — "and fear not 
them which kill the body, but are not able to kill the soul; 
but rather fear him, who is able to destroy both soul and 
body in hell." 



CHAPTER XI. 

John sends his ^disciples to know of Christ if he were the Messiah; 
Christ's testimony of him, L. 7; he upbraids Chorazin, Bethsaida, 
and Capernaum, L, 10; thanks his father for his wise counsels, L. 10; 
and invites the heavy iaden to seek his rest. 

Q. What answer did Christ give to the two disciples 
which John sent to him from the prison, with the ques- 
tion, "Art thou he that should come, or do we look for 
another?" 

A. He referred them to his miracles. "Go and tell 
John again those things which ye do see and hear"— 



36 

"The blind see, the lame walk, the lepers are cleanser!, the 
deaf hear, the dead are raised, and the poor have the gos- 
pel preached to them; and blessed is he, whosoever shall 
nor be offended in me." 

Q. Did John send this message to satisfy himself? 

A. More probably, it was to satisfy others that this was 
the Christ; and to direct his disciples to him, as his own 
ministry was now about to close. 

Q Was there any thing abrupt in the answer which 
Chris! returned to John? 

A. There was not. But there was a forcible propriety 
in it; especially, if we consider that John had not sent to 
him for his own satisfaction, but that his own disciples 
might see and know, that Christ was indeed the Messiah, 
whom he had taught them to expect. 

Q. How does this appear? 

A. it appears from this: That after John had himself 
baptized him, had seen the spirit in a bodily shape descend 
upon him, and heard a voice from heaven saying, "This is 
my beloved son, in whom I am well pleased," he cannot be 
supposed to call for inferior evidence of his character. — 
It would have been inconsistent with his own character, 
as the forerunner of Christ, and with the way in which he 
had, by express revelation, been directed to settle this 
question. 

Q. How was this? 

A. He himself says (J. t), "I knew him not," per- 
sonally, "but he that sent me to baptize with water said 
unto me: Upon whom thou shalt see the spirit descending 
and remaining on him, the same is he which baptizeth with 
the Holy Ghost. And I saw, and bear record that this is 
the son of God." 

Q. Do we need further evidence of John's intention? 

A. If we do, we may derive it from the question itself. 
For it carries an admission, that there was but one to 
come. And who could Christ be, but that one? Unless 
he were an imposter; a question which John could not ask. 
Moreover: he had borne repeated testimony to Christ as 
the Messiah — "the lamb of God who taketh away the sins 
of the world." 

Q. Does not the testimony of Christ to the character of 
John confirm this? 

A. It does. For when the messengers of John had de- 
parted, Christ began to speak unto the people concerning 



37 

him. "What went ye out. into the wilderness to see?" 
"A prophet? Yea 1 say unto you, and much more than 
a prophet. This is he of whom it is written, behold I send 
my messenger before thy face, which shall prepare thy 
way before thee" — "and if ye will receive it, this is 
Elias which was to come," 

Q In what does he now take occasion to reprove the 
men of this generation? 

A. They had cavilled at John for his fasting and sever- 
ity; and now they find fault with Christ, because he affects 
no singularity in eating or drinking. They had overlooked 
the temporary and typical character of the old testament, 
which John carried out as the last of its prophets. And 
now they do not see how Christ has come with greater 
light, to establish a higher freedom in divine things; and 
give a better standard of piety, and morals. Yet, "wis- 
dom is justified of all her children." 

Q. How is she justified? 

A. By the purity and propriety of her dictates, as ex- 
emplified in the lives and characters of her children. Their 
character is essentially the samp under both dispensations; 
and their object and end, is the glory of God, and the best 
interests of man. -* 

Q. What did Christ say of Chorazin, Bethsaida, and 
Capernaum, where so many of his mighty works had been 
done? 

A. He marvelled at their stupidity, and said: "If the 
mighty works which have been done in you, had been 
done in Tyre and Sidon, they would have repented long 
ago in sack-cloth and ashes," And as Christ dwelt much 
at Capernaum, he says of this place, which had been ex- 
alted to heaven in point of privilege, that with these ad- 
vantages, even Sodom "would have remained until this 
day." And, therefore, it would be more tolerable in the 
day of Judgment for those devoted cities, than for these 
privileged places. 

Q. With what prayer of thanksgiving does he conclude? 

A. With such an one as naturally rises in the pious mind, 
from a view of the awful counsels of God, manifested in 
the unsearchable wisdom , and sovereign mercy, by which 
he governs the world. "I thank thee, O father! Lord of 
heaven and earth, because thou hast hid these things from 
the wise and prudent, and hast revealed them unto babes, 
Even so, father; for so it seemed good in thy sight." 
4 



38 

Q. How does Christ bring his own mediatorial charac- 
ter into view, in connection with the foregoing? 

A. His words are — a All things are delivered unto me 
of my father. And no man knoweth the son, but the father; 
neither knoweth any man the father save the son, and he 
to whomsoever the son will reveal him. 1 * 

Q. What is the import of this remarkable passage? 

A. It manifestly imports the two grand and leading doc- 
trines of all divine revelation. One, that Christ, as the son 
of God, is God manifested in the flesh, that he appeared in 
this • haraeter to the Patriarchs and prophets from the be- 
ginning of the world, down to his coming in the gospel. — 
44 Who being the brightness of his (the father's) glory, and 
the express image of his person;" or, what would be a 
better translation, the personal expression of his image. — 
He is, in this sense, a mediator to the angels, as well as to 
men. For, without some pergonal form of revelation, the 
infinite God must be as incomprehensible to them, as to us. 
Hence, the key to all the revelations of God's character 
and counsels, is, that he has been manifested to us in the 
person of his son. This is the first great truth imparted 
by these words of our Lord, 

The second is a necessaiy consequence. If no man 
knoweth the father hut the son, then We know the father 
only by the son; whoever we are to whom the son will reveal 
him. Therefore it is said by Christ, speaking of the sum 
and substance of all religion; "this is eternal life, that they 
mi^ht know thee the only true God, and Jesus Christ whom 
thou hast sent." 

Q. Is not this a great mystery? 

A. It is. "Without controversy," the son of "God was 
manifest in the flesh, justified in the spirit, seen of angels, 
preached unto the gentiles, believed on in the world, and re- 
eived up into glory." — 1 Tim. 3. 

Q With what emphasis then does he close the chap- 
ter? 

A. In this charming invitation, to all those who labor 
and are heavy laden with the sorrows of repentance. — 
"Come unto me all ye that labor and are heavy laden, and 
I will give you rest" — "for my yoke is easy, and my bur- 
den is light." 



39 



CHAPTER XII. 

Christ reproveth the Pharisees concerning the Sabbath, M. 2, L. 6; 
he healeth the withered hand, M. 3. L. 6; the Pharisees hold a 
council against him; he cures a man blind and dumb, L. 11; the sin 
against the Holy Ghost, L. 11; Christ's mother and brethren desire 
to see him, M. 3, L. 8. 

Q. When the disciples in passing through the cornfield 
on the sabbath day, began to pluck the ears and to eat, 
the Phaiisees were offended; and what did Christ say 
to them? 

A. He said first to them: " Have ye never read what 
David did?" And then he added: "If ye had known 
what this meaneth, I will have mercy and not sacrifice, 
ye would not have condemned the guiltless. For the son 
of man is Lord even of the sabbath day." 

Q. What misconceptions of the sabbath have prevailed 
among christians? 

A. Some, because the christian sabbath is here and 
elsewhere declared to be an institution of mercy intend- 
ed from the beginning for the benefit of man, have divest- 
ed it of all the holiness of its original design; and made it a 
day, not of devotion to God for our spiritual benefit, but of 
accommodation to our worldly conveniences. Others, in- 
stead of making it a day of holy resting from worldly 
cares, and of cheerful engagement in works of charity and 
public duty, have turned it into a day of seclusion and bod- 
ily mortification. 

Q What construction did Christ put upon his own doc- 
trine? 

A. On the same sabbath, he cured the withered hand. 
For, when they had asked him, for the purpose of finding 
fault, whether it was lawful to heal on the sabbath day? 
He said, which of you would not lift even a sheep out of a 
pit on the sabbath? And then ordered the man to stretch 
forth his hand; and it was restored whole as the other. 

Q. What did the Pharisees do, against all this combi- 
nation of fact and argument? 

A. They immediately held a council to destroy him. 

Q. Where did Christ then go? 

A. He withdrew, but was privately followed by great 
multitudes, and he healed them all. Yet, under present 



40 

circumstances, he charged them not to make him known. 
How characteristic, according to the prophet Esaias! — 
"He shall not strive, nor cry; neither shall any man hear 
his voice in the streets." — -chap. 42. 

Q. With what did they now reproach him, as he healed 
one possessed of the devil, who was both blind and dumb? 

A. They brought the charge against him, of doing it 
by the aid of Beelzebub the prince of the devils 

Q. What does Christ say to them, respecting this charge ? 

A, He says, how can Satan act against himself? If so 
how can his kingdom stand? Then upon this repeated 
blasphemy, he says: whosoever shall speak a word against 
the son of man, it shall be forgiven him; but whosoever 
speaketh against the Holy Ghost, it shall not be forgiven 
him, neither in this world, nor in the world to come. 

Q. What is the nature of this sin against the Holy 
Ghost? 

A. This question has been often asked, but never an- 
swered, unless this is an answer: It is a sin, not against 
the person, but against the operation of the Holy Ghost.— 
As all sin against God, in either person, is the same in 
any other sense, the unpardonable sin, as such, is therefore 
supposed to consist in this. It is such a wilful and mali- 
cious sinning, against the operation of the Holy Ghost upon 
the heart oj him who commits it, as to pi ovoke him to leave 
the sinner to perish in his rebelion. 

Q. How did he reply to the Scribes and Pharisees, who 
demanded of him a sign? 

A. He said: As Jonas was three days in the whale's 
belly, so shall the son of man be three days in the heart 
of the earth. This is the first time he speaks openly of 
his death and resurrection. 

Q. Who does he say would rise in judgment with this 
generation, and condemn it? 

A. The men of Niniveh, who repented at the preaching 
of Jonas, and the queen of the south, who came from the 
ends of the earth to hear the wisdom of Solomon; when a 
greater than Jonas, or Solomon, was here. 

Q. What case does he put to show the state of those 
who had begun to reform under his teachings, and then 
returned to their old sins? 

A. That of the man out of whom the unclean spirit had 
gone; and which, after walking through dry places seek- 
ing rest and finding none, returned; and finding room. 



41 

taketh with him seven other spirits more wicked than him- 
self, to enter in and dwell there with himself. The last 
state of this man, he said, was worse than the first; and he 
applied it to that wicked generation. 

Q. Why does Christ present this "last state," as an awful 
one? 

A. It is an awfully dangerous state, not only on account 
of the improbability that such an one will ever come again 
to repentance, bur because there is great danger here of 
committing the unpardonable sin against the influences of 
the Holy Ghost, to which our Lord hath more than once 
refered; and to which St. Peter probably refers in his 2d 
Epistle, chapter 2; and St Paul, in the 6th of Hebrews. 

Q. How did he reply to those who told him that his 
mother and brethren were without, and desirous to speak 
with him? 

A. He pointed to his disciples and said, " Behold my 
mother and my brethren; for whosoever shall do the will 
of my father, the same is my brother, and sister, and 
mother." 

Q,. Did he by this, intend to show any disrespect for 
them ? 

A. He did not; but plainly intimated, that even these 
endearing relations, are subordinate to relations and duties 
of a higher order. Therefore, this example of Christ 
may, yea, sometimes must be imitated by his ministers, 
when called by higher duties and special circumstances, 
to forego these relations. 

Q. Does he not intend also, to intimate the condition on 
which the gospel comes to all his disciples? 

A. Doubtless he does also intend, what he has elsewhere 
said, that they must take up the cross to follow him, and 
that they must forsake even father, and mother, and wife, 
and children, if this self-denial should become necessary, 
for his sake and the gospel's. 

Q, How does this parable apply to other sinners? 

A. It has a striking application to sinners under the 
gospel, who have heard its awakening calls, and been so 
much alarmed by the power of some well pointed arrows 
of truth, or by some special providence of God, that they 
have resolved to renew their lives, and set out in earnest 
for the kingdom of heaven; and yet, after a while, their 
resolutions and their impressions, have all passed away, 
and they are found in a more careless and hardened state 
4* 



42 

than before. This was the case with some of Christ's 
hearers. And it is that of many since, especially of those 
who have passed through the awakening scenes of a revi- 
val, without any saving experience 

Q. It may perhaps be asked; What is this "unclean 
spirit ?" 

A. Some would say it is the sinfulness of the heart, 
which in the highly metaphorical language of the parable, 
is here personified But our answer is, it is that wicked 
one, who worketh in the children of disobedience; and 
"who goeth about as a roaring lion, seeking whom he may 
devour" 

Q. Why is he said to find more room, on his return to 
those whom he had once left? 

A. Because, he finds their minds now more benighted 
than ever, and their hearts less open to the convictions of 
truth; and now he concludes, that there is a kind of im- 
possibility, that they, who have been thus u once enlight- 
ened," and then fallen away, "should be renewed again 
to repentance," he, therefore, enters into their heart with 
confidence, and with a seven-fold power over all its issues. 

Q. How did Christ answer his disciples, when they after- 
wards asked him privately why they could not cast out 
the devil? 

A. He told them it was because of their unbelief; that 
if they had faith they might remove mountains. And it is 
not unlikely that they had attempted it in some improper 
manner; because he says, that "this kind (of power) can 
come forth by nothing but by prayer and fasting." 

Q. What do we learn from this case? 

A. That the power to work miracles was not only a 
delegated and limited power in the disciples, but that it 
was essential to it, that it should be attended with a cor- 
responding faith. So that the faith of healing, and the 
faith to be healed, are scripture expressions, as peculiar 
to the apostolic age as the miraculous gift of healing itself. 



43 
CHAPTER XIII. 

The parable of the sower, M. 4, L. 8; why he spoke in parables; ex 
planation of the parable of the sower; .other parables. 

Being now seated by the sea side, so as not to be surrounded by the 
multitude, he taught them in parbles. 

Q What is the first? 

A. That of the sower, whose seed fell, some by the 
way side, and was devoured by fowls; some on stony 
ground, where it had no root; some among thorns, which 
choked it; and some on good ground, which brought forth 
fr^iit, thirty, sixty, and a hundred fold. 

Q. How does he explain this parable to his diciples? 

A. By showing, that it is owing to the state of men's 
hearts, whether they will receive the word in such a man- 
ner as to make it prosper and bring forth fruit. And that 
even in good and honest hearts, it is not in all equally 
productive. 

Q. How does he afterwards further explain the doctrine 
of this parable? 

A. In this same discourse be puts forth another parable, 
of the man who sowed good seed in his field, among which 
the enemy sowed tares: and then he explains the whole 
subject in this familiar manner to his disciples. u He that 
sowed the good seed is the Son of man, the field is the 
world, the good seed are the children of the kingdom; 
the tares are the children of the wicked one, the entmy 
that sowed them is the devil, the harvest is the end of the 
world, and the reapers are the angels. 

Q. What does he say to those who would root up the 
tares, as they were discovered? 

A, Let both grow together until the harvest, for such is 
the design of the great husbandman; lest those who are 
now unable to distinguish them, should destroy the wheat 
also. In the proper time he will send his angels to gather 
the tares to be. burned, and the wheat into his garner. 

Q. In the midst of all this instruction, what i is he say 
to his disciples upon their attention to ii; and i rence 

to the dullness of other hearers? 

A "Blessed are your eyes, for they sec, and you? ears, 
for they hear, those things which many prophets & righteous 
men have desired to see, anH have not seen them, and to 
hear, and have not heard them!" 



u 

Q. With what other similitudes does our Lord explain 
the kingdom of heaven in this chapter? 

A. He compares it to a grain of mustard seed; to leaven; 
to treasure hid in the field; to a merchant man seeking 
goodly pearls; and to a net that is cast into the sea 

Q. Explain the meaning of these comparisons? 

A. The grain of mustard seed denotes the smallness of 
the seed of divine grace in its first implantation, which, 
however great it is eventually to be, is scarcely perceptible 
at first. The leaven shows the same thing} for we know 
how little of it leavens the whole lump. The hidden trea- 
sure shows the concealed nature and preciousness of true 
religion. The pearl of great price expresses the same 
idea, connected with the greatness of its value; and the 
net cast into the sea, and bringing up both good and bad, 
represents the gospel kingdom on earth, in distinction from 
the same kingdom in heaven, when God u will make up" 
his "jewels" The angels will come forth and sever 
the wicked from among the just, and cast them into a fur- 
nace of fire, where shall be weeping and gnashing of teeth. 

Q. Where did Christ go after these things? 

A. He went into his own country; but when they said, 
"Is not this Joseph's son?" he did not many mighty works 
there because of their unbelief. 



CHAPTER XIV. 

Herod's opinion of Christ, M. 6, L. 9; John baptist beheaded; feeding 
five thousand, M. 6, L. 9; Jesus walketh on the sea, Mar. 6, L. 9. 

Q. What did Herod say of Jesus, when he heard of his 
fame? 

A. He said — This is John the baptist; he is risen from 
the dead, and therefore mighty wortcs do show themselves 
in him. 

Q. Why did Herod think Christ was John risen from 
the dead? 

A. From the likeness of their characters, and because 
his conscience reproved him for putting John to death 
when he knew him to be a just man. Perhaps he thought 
that God had brought back this holy man to finish the 
work from which he had been prematurely cut off. 



45 

Q. How did Herod put John to death? 

A At the instigation of his wicked wife. Because 
John had reproved him for living in incest with her, and 
for his other sins, he had cast him into prison; and upon a 
rash promise made to the daughter of Herodias, had sent 
and beheaded him in the prison, against his own conscience. 
Herodias was his brother Philip's wife, who was then 
living; and she was neice to them both. 

Q. How could Herod be so ignorant of the history of 
Christ as to suppose that he might be John? 

A. [t may be recollected that from the time of the 
things that had transpired respecting the early history of 
Christ when Herod was a child, almost thirty years had 
now elapsed; and thai Christ had, during that whole period, 
designedly kept himself from public view, except when 
he was found among the Doctors in the Temple at twelve 
years old. Nor did he make his appearance as the Mes- 
siah till John began to disappear. Besides, Herod, as was 
common in those days, had probably been absent at Rome 
some time in pursuit of the Kingdom. 

Q. Who was Herod? and how many were thereof this 
name? 

A. There were many of the posterity of Herod the great 
who took this name, somewhat as that of Caesar was taken 
by the tw T elve Caesars. But there are four He rods con- 
nected with the new testament history, viz: Herod the 
great, who was an Idumean, and obtained the government 
by usurpation, and who reigned at the birth of Christ. His 
son, Herod the Tetrarch, who beheaded John. Herod 
Agrippa, a grand-son, who killed James the brother of 
John. And King Agrippa, a great-grandson, before whom 
Paul appeared. 

Q. What did Jesus, when John's disciples, having buried 
their master, went" and told him of his death? 

A. He departed by ship into a desert place; and yet 
the people resorted to him in great multitudes, and he 
healed them there. 

Q. What did he do when the disciples said send them 
away from this desert place, that they may buy themselves 
victuals? 

A. He said, give ye them to eat; when they said we 
have but five loaves and two fishes. 

Q. What stupendous miracle did he then w T ork? 



46 

A. He commanded the multitude to sit down, and he 
took the five loaves and the two fishes, and looking up to 
heaven, he broke them, and delivered them through his 
disciples to the multitude; five thousand, besides women 
and children, and they did eat, and were all filled, leav- 
ing twelve baskets full of fragments. 

Q,. Could this great miracle have been wrought by 
any other power than that which feeds the world? 

A. It could not. It was an act of creating goodness, 
like that of the manna in the wilderness. And probably 
excited in the multitude an expectation, that Christ would 
in some similar manner sustain his followers. 

Q. What did Christ after this? 

A He constrained his disciples to pass over the sea of 
Gallilee, while he sent away the multitude; after which 
he went into a mountain to pray, and was there alone, until 
about the fourth watch of the night, when he came to them 
walking on the tempestuous waves with which they were 
tossed; at which, when they saw him, they were afrighted, 
supposing it had been a spirit. To whom he said, "It is 
I, be not afraid." 

Q. What did he say to Peter, who requested of him, 
"Lord if it be thou, bid me come to thee on the water." 

A. He said, come; but no sooner had Peter attempted it, 
than he saw the wind boisterous and began to sink; and 
said, u Lord save me! 1 ' 

Q. Did Jesus save him?" 

A He immediately stretched out his hand and caught 
him, saying, u O thou of little faith, wherefore didst thou 
doubt?" This interesting fact is not recorded by any of 
the other Evangelists. 

Q. What followed upon this? 

A. As soon as they were come to land the wind ceased; 
and they that were in the ship worshipped him, saying, 
of a truth, thou art the son of God. And the men of that 
place sent into all the region to collect their sick, and be- 
sought him that they might touch the hem of his garment; 
and as many as touched him were made perfectly whole. 



47 
CHAPTER XV. 

The Pharisees prefer their traditions to God's commandments, M. 7; 
what defileth a man; Christ tries the faith of the women of Canaan, 
M. 7; healeth great multitudes; feeds four thousand, M. 8. 

Q. What does he say to the murmuring of the Phari- 
sees, because his disciples ate with uuwashen hands? 

A. Why do ye, says he, transgress the commandments 
of God? He then puts a case. They said: if a man should 
say to his father or mother it is corban, that is, it is a gift, 
or it is devoted to God, whatsoever it be which they might 
otherwise require of him, even if it were his service 
to them, he should no longer be under any obligation to 
them — a shocking perversion of the law of filial duty! 

Q. What does he fuither say upon this and other tradi- 
tions of theirs? 

A. Well hath Esaias prophesied of you. "In vain do 
they worship me. teaching for doctrines the commandments 
of men." 

Q. What is there remarkable in healing the daughter 
of the woman of Canaan? and where was it? 

A. It was in the country of Tyre, on the Mediterranean 
coast, that he met with this woman, who cried to him 
with great earnestness: "have mercy on me, O Lord, thou 
son of David, my daughter is grieviously vexed with a 
devil.' 1 Yet although she addressed him in the language 
of the Jews, and as one who knew his character, he an- 
swered her not a word; and the disciples seeing this, said, 
send her away for she crieth after us. 
Q. Was she discouraged by all this? 
A, No; nor even when he said to her, "I am not sent 
but to the lost sheep of the house of Israel;' 1 nor when he 
even said, "it is not meet to take the children's bread and 
give it to the dogs." But she said, "yea, Lord, yet the 
dogs eat of the crumbs that fall from their master's table." 
Q. What did he at last say to her? 
A He said, "O woman, great is thy faith! be it unto 
thee even as thou wilt " And her daughter was made 
whole immediately. 

Q Why did he thus treat this woman, who seems to 
have been a gentile convert? 

A To try her faith before them all; and to shew that 
God's covenant people had peculiar privileges, although 
they had abused them. 



48 

Q. Where do we next find our Lord? 

A He had returned to the sea of Gall ilea, where he 
healed the iame, blind, dumb, maimed, and others, and 
the multitude wondered, and "glorified the God of Israel." 

Q, What great miracle conclude*, this chapter? 

A. Again he had compassion on the multitude, and fed 
four thousand, besides women and children, with seven 
loaves and a few fishes, in ihe same manner as he had fed 
the five thousand with five loaves, chap. 14, and they took 
up of the fragments seven baskets. 

Q. Was this a less miracle than that of feeding the five 
thousand with five loaves? 

A. It was not. There is the same display of divine 
power in both, for an equally benevolent purpose; and both 
of them may show us how easily Christ will be able to 
give his people a supply of the good things which eye 
hath not seen, nor ear Heard, when he shall bring them 
home to glory! 



CHAPTER XVI. 

The Pharisees and Sadducees require a sign from heaven; he warns his 
disciples against the leaven of these sects; the peoples' opinion of him, 
and Peter's answer, M 8, L 9; the foundation of the church and the 
keys; he shows them his death, M 8, L. 9; he shows them how they 
must suffer; the establishment of his kingdom. 

Q. What answer does he give the Pharisees and Sad- 
ducees, who require of him a sign from heaven? 

A. This is the second time they required a sign of him; 
and he answers them very plainly. A wicked and adul- 
terous generation seeketh after a sign, and there shall no 
sign be given t it, but that of the prophet Jonas; refering 
to his death". and resurrection, as he himself explains it, 
chap. 12. And he left them with this reproof: "ye hypo- 
crites ye can discern the -face oi the sky, but ye cannot 
discern the signs of the times." 

Q. When Christ tells his disciples to beware of the 
leaven of the Pharisees and Sadducees, what is his object? 

A. He warns them, that although, on many of the most 
essential points they were opposite sects, yet they were 
both dangerous teachers. 



49 

Q. What were they as sectaries? 

A The Pharisees held strictly to the law of Moses; 
but. they had encumbered it with many superstitious cere- 
monies and regulations. The Sadducees were a sect of 
infidel lews, who denied the essentials of all religion, 
sue'-, as the resurrection, and a future judgment. 

Q. Where do we next find our Lord? 

A. In the north east part of Palestine, at Cesarea Phi- 
lippi, near Mount Lebanon; when being in a retired situ- 
ation, he put this question to his disciples: "whom do men 
say that. I, the son of man, am?" 

Q. How did they answer him? 

A. Some said John the Baptist, some Elias, others Jer- 
emias, or one of the prophets. 

Q "But whom say ye that I am?" 

A. Peter answered for them all, "thou art the Christy 
the Son of God." When Christ said to him, "blessed 
art thou Simon Barjona, for flesh and blood hath not 
revealed'lt unto thee, but my Father which is in heaven." 

Q. What did he further say to Peter? 

A. He- said to him, "Thou art Peter, and upon this rock 
I will build my church, and the gates of Hell shall not pre- 
vail against it. And I will give unto thee the keys of the 
Kingdom of Heaven, and whatsoever thou shalt bind on 
earth, shall be bound in heaven; and whatsoever thou shalt 
loose on earth, shall he loosed in heaven." 

Q. Did Christ in this instance intend to give Peter a 
pre-eminence among the Apostles? 

A. He did not. For although the words taken by them- 
selves, would seem to import this, yet they are explained 
by the fact, that there is nothing in all Christ's alter 
treatment of him, or in the acts of the Apostles, which 
shows it Nor did Peter ever claim it. 

Q. Why did Christ address Peter in particular? 

A. Peter being the eldest, had answered the great ques- 
tion in the name of them all, and Christ replied to them all 
through him. He told them repeatedly when they were 
debating the question of superiority among themselves, 
that there should be no precedence of power and authority 
among them. And his commission to them all was the 
same, both before and after his resurrection. 

Q, What did he from this time begin to shew his disei- 
ples? 

5 



50 

A. How he must go to Jerusalem, arid suffer, and die, 
and rise again the third day; truths which he had at first 
for wise purposes, in some measure concealed, even from 
his own disciples. 

Q, Did they express surprise at this discourse? 

A. Peter again, probahly expressing the sense of all of 
them, said, "That be far from thee Lord. This shall not 
be unto thee;" upon which Christ rebuked him more sharply 
than he is known ever to have done on any other occasion, 
saying, "Get thee behind me Satan;" as if Satan bad entered 
his heart. "Thou art an offence unto me, for thou savorest 
not the things that be of God, but those that be of men." 

Q. How did he conclude this discourse? 

A. He opened to them the nature of his Kingdom, and 
spoke of his final coming to judge the world. "If any man 
will come after me, let him deny himself, and take up his 
cross and follow me," — "For the son of man shall come in 
the glory of his father, and of the Holy Angels." Sundry 
great truths seem to be here thrown together somewhat 
abruptly, for want of time to explain them more at large. 
He then alludes to his transfiguration, an account of which 
is given in the next chapter. 



CHAPTER XVII. 

Christ's transfiguration, M. 9, L. 9; he healeth the lunatic which his 
disciples could not cure, M. 9, L. 9; he again alludes to his death; 
he payeth tribute, M. 9. 

Q. What great event took place a few days after this, of 
which an intimation is given at the end of the former chap- 
ter? 

A. The transfiguration of Christ in the presence of 
Peter, James, and John, upon a mountain to which he had 
called them aside for this purpose. 

Q,. What mountain was this? 

A It is supposed to have been Mount Tabor, situated 
on the south-west side of the sea of Gallilee. 

Q. Who appeared to the disciples on this occasion? 

A. Moses, the giver of the law 7 , Elias the restorer of it, 
talking with Christ, who had now come to fulfil it, and 
give it a purer form under the gospel. 

Q. In what manner did they appear? 






51 

A. In the form of 'glorified saints. Christ himself also 
was changed into something of that glorious form which 
he now has in heaven. His countenance was as the sun, 
and his raiment while and glistening; so that it was neces- 
sary, to enable the disciples to sustain the view, that they 
should be covered with a cloud. 

Q. Why did he select these three disciples for this 
occasion? 

A. That he might have a suitable number of competent 
witnesses, who might be able to report it in due time, 
and that they might be better qualified to establish his 
Gospel Kingdom, and explain the nature of it. They 
were not however to speak of this manifestation of it till 
after his resurrection. 

Q. What special testimony did the Father now give 
that Christ was the son of God ? 

A. A voice came out of the cloud, saying, "This is my 
beloved son, in whom I am well pleased. Hear him." 

Q,. How did he answer the disciple's question: u Why 
say the Scribes that Elias must first come?" 

A. By referring them to John the baptist, who had 
come in the spirit and power of Elias. 

Q. What did he say to those, who in his absence, had 
brought a lunatic to his disciples which they could not 
cure? 

A. He saith, "O faithless and perverse generation! How 
long shall I be with you? How long shall I suffer you?" 
Then he rebuked the devil, and restored the child. 

Q. After they had come into Capernaum how did Peter 
answer the collector of tribute money on the question, "Doth 
not your master pay tribute?" 

A. To this question of tribute so often debated among 
the Jews, he answered hastily, "yes." But Christ pre- 
vented him for a time, in order that he might reconsider 
his hasty opinion. Yet, lest he should offend the 
government in things not essential, he said at last, "Go 
to the sea, and in the mouth of the first fish, thou shalt 
find a piece of money, that give unto them for me and thee, 
That is, for me, and for you all?* 



52 
CHAPTER XVIII. 

Christ teaches hjs disciples humility, in answer to their question; 
who should be the greatest? gives the rule for the trial of offences in 
his church; explains and enforces the law of forgiveness. - 

Q. How did Christ reply to the question; who should 
be the greatest? 

A. He first took a little child and set him in the midst 
of his disciples; and then said, "except ye be converted, 
and become as little children, ye shall not enter into the 
kingdom of heaven." 

<£. Was this little child an infant? 

A. Probably it was a child, or youth, among his disci- 
ples, old enough to be a believer, and who was a good 
example of the temper and character of the christian. 

Q. How does this appear? 

A. By the woe, which he pronounces against him who 
should offend one of these little ones, that believed in him 
— referring probably to those, whom he foresaw would in 
after times, under pretence of superiority in the church, 
and delegated power from him, tyrannize over the con- 
sciences of such little innocents, and those who were like 
them in character. Of whom he says, "It were better for 
him that a mill-stone were hanged about his neck, and that 
he were drowned in the depth of the sea." 

Q. What is added by our Lord to settle this interpretation? 

A. "Take heed that ye despise not one of these little 
ones; for I say unto you that in heaven their angels do 
always behold the face of my Father which is in heaven" 
— a doctrine comporting with that in Heb. 1. 14. "Are they 
not all ministering spirits, sent forth to minister for them 
who shall be heirs of salvation? " 

Q. What is our Lord's direct answer to the question, 
who should be the greatest in the kingdom of heaven? 

A. " Whosoever shall humble himself as this little child." 
If the humility, expressed in the meekness and fidelity of 
the gospel temper, is the true foundation of greatness 
in the heavenly kingdom, and will be so found at the last 
day, surely this teaching carries an awful admonition to 
its ministers, not to seek after the outward honors and 
distinctions which a wicked world has allowed to his 
visible kingdom on earth. 

Q. What does he here say respecting offences in his 
church ? 



A. He gives, what in the evangelical churches, is under- 
stood to be the standing rule of discipline for private of- 
fences; and which is now in almost universal practice in 
these churches. 

Q. What is this rule of discipline? 

A. It is — 1, That the person offended shall go to his 
offending brother privately to obtain satisfaction; as the 
offence is never to be made public until it becomes neces- 
sary. — 2, That if private satisfaction cannot thus be ob- 
tained he shall go to his offending brother with one or two 
others, that by the aid of these he may obtain satisfaction; 
or by the mouth of two or three witnesses be prepared 
to take the next step, which is — 3, That after due notice 
to the offending party, he should bring the case before the 
church, with a declaration of the foregoing proceedings.— 
4, If then the offending brother shall neglect to hear the 
church, either by a refusal to submit, to its discipline, or by 
a refusal to repent, after trial and finding of guilty, he 
shall recieve a first and second admonition to repent and be 
reconciled to the church. — 5, Upon his continued impeni- 
tence or contempt, as the case may be, he is in due time to 
be excommunicated. 

Q How is this rule of discipline to be sanctioned, so as 
to be binding in heaven? 

A. It must be applied in due order, with a manifest re- 
ference to the great head of the church, as his own law 
founded in the nature of the case; , which is to be executed 
in the spirit of his gospel, and under his eye; as he says, 
u where two or three are together in my name, there am I, 
m the midst of them." 

Q. In connection with the foregoing, Peter asks; how 
often he should forgive a trespassing brother. "Until 
seven times?" How does Christ answer him? 

A. He says, not until seven times, but until seventy times 
seven. The strength of this expressive answer is well cal- 
culated to show the nature of this forgiveness. 

Q. How does our Lord further illustrate it? 

A. By the parable of the servant, that owed his lord 
ten thousand talents; who, when he found the servant had 
nothing to pay, frankly forgave him the whole debt. But 
this benevolent lord, when he afterwards found that this 
same servant had taken his own debtor by the throat for a 
trifling sum, was wroth with him, and delivered him to 
the tormentors till he should pay the uttermost farthing. 
5* 



54 

Q. It may be asked, how could his lord enforce the 
claim against this wicked servant, after he had discharged 
the debt? 

A. It was not a legal discbarge; it was a merciful act 
of forbearance; and it would have been forever, if the ser- 
vant had not abused the mercy. 

Q. Is this in accordance with the forgiveness of God to 
sinners? 

A. It is. The mercy of our heavenly father to us, is 
clearly upon the condition that we forgive those who 
trespass against us. For it is an eternal rule of righteous- 
ness in the divine government which all the grace of the 
gospel has not altered; "He shall have judgment without 
mercy, who hath showed no mercy." 

Q. Does this show the propriety with which our Lord 
finishes the whole subject? 

Q. It does. See how aptly and solemnly he concludes. 
"So likewise shall my heavenly father do unto you, if ye 
forgive not every one his brother their trespasses." 



CHAPTER XIX. 

Christ heals the sick; explains the hvw_of divorce, M. 10; his disciples 
rebuke those who bring little children to him, M. 10, L. 18; the rich 
young man inquires how he may obtain eternal life, M. 10, L. 18; he 
shows his disciples how to obtain it. 

Q. Where do we next find our Lord? 

A. In the north-eastern part of Judea, beyond Jordan, 
when he healed great multitudes that followed him. 

Q. What question did the Pharisees then put to him, 
tempting him? 

A. The question of divorce, "Is it lawful," say they, 
"for a man to put away his wife for every cause?" To 
which he answers by showing that Moses, because of the 
hardness of their hearts, had suffered them to put away 
their wives. But that such was the nature of the union of 
those whom God had joined together in the holy bands of 
matrimony, that nothing short of that which would itself 
amount to a dissolution of the union, such as fornication, 
(or that which was tantamount to it,) would be sufficient 
cause for divorce. 



55 

Q. What did Christ say to his disciples when they re- 
buked those who had brought little children to him, that he 
might put his hands on them and pray? 

A. He said, forbid them not for of such is the kingdom 
of heaven — a doctrine parallel to that in the last chapter. 
"Except ye become as little children ye. shall not enter in* 
to the kingdom of heaven." 

Q. Who was it that now came to Christ, saying — "Good 
Master, what good thing shall I do, that I may inherit eter- 
nal life? 

A. The young man in the Gospel, as he has been some- 
times called, who was almost a christian. 

Q. How does Christ answer his question? 

A. To try him, he first gives him the answer which 
every formalist would give — -'Keep the commandments." 
To which he replies — I have kept all these; and "what 
lack I yet?" 

Q What does Christ then say to him? 

A. To show him that the heart is wanting, he says to 
him, "Go, and sell what thou hast, and give to the poor, 
and thou shall have treasure in heaven; and come follow 
"me." Upon which he went away sorrowful; "for he had 
great possessions." 

Q. What did Christ say in reference to him, after his 
departure? 

A. Fie said — "It is easier for a camel to go through the 
eye of a needle, than for a rich man to enter into the king- 
dom of God," 

Q. What did he reply to his disciples, who were 
amazed at this doctrine, and said — what shall we have 
who have forsaken all and followed thee? 

A He did not flatter them; but answered them in lan- 
guage suited to their case; and as it would appear in the 
judgment of God at the last day Ye who have followed 
me in the regeneration, shall in this life receive a hundred 
fold more of what is worth having; and shall inherit 
everlasting life. But this shall be according to the order 
ofgra«,e, and not according to the course of this world. 
For, "many first shall be last, and the last first." 

Q What are we to understand by following Christ in 
"the regeneration?" 

A. i: reminds us of what he said to Nicodemus. "Ex- 
cept a man be born again he cannot see the kingdom of 
God." 



5Q 



Without this change of the heart there is no saving faith 
in Christ. Nor will any professions or confessions, without 
tliis, avail us as his followers at the last day. 



CHAPTER XX. 

Of the husbandman who went out to hire laborers into his vineyard: 
Christ fore-tells his death, M, 10, L. IS, J. 12; the request of the 
mother of Zebedee's children; he represses the ambition of his dis- 
ciples, M. 10; he cures two blind men, M. 10. L. 18. 

Q. What is the import of the parable of the house- 
holder? 

A. Under this similitude our Lord illustra'es the teach- 
ing in the former chapter. The householder went out early 
in the morning- to hire laborers into his vineyard for a 
penny a day — and again at the sixth, ninth, and eleventh 
hour. And at evening he gave to every man a penny; al- 
though apparently, according to their several deserts, a 
very different settlement might have been made. Probably 
however, they had all been unfaithful laborer?, and his 
payment was made as an act of grace; and on this ground 
he acted as one who had a right to do what he would with 
his own — an apt allusion to the sovereign mercy of God, 
both in his present gifts and final rewards. 

Q. What did Christ say tahis disciples on the road? 

A. As he was now on his last journey from the country 
to Jerusalem, he said to them distinctly, that he was going 
up to Jerusalem to be betrayed unto the chief priests and 
scribes, and by them delivered to the gentiles, to mock, 
and to scourge, and to crucify; and the third day he should 
rise again. Mark and Luke notice this intimation of Christ 
in nearly the same words. 

Q. What does he say to the request of the mother of 
Zebedee's children; that her two sons might sit, one on 
his right hand, and the other on his left, in his kingdom? 

A. That they knew not what they asked; and that 
they could not at present drink of the cup which he should 
drink of; nor was it yet given him to say who should sit on 
his right hand or on his left, but that this reward would 
be made at the last day, according to the councils of his 
Father. 



57 

Q. What did he say to the ten who took offence at this 
request? 

A. He said unto them ali, "whosoever will be great 
among you, let him be your minister" — "even as the Son 
of man came, not to be ministered unto, but to minister, 
and give his life a ransom for many." If Christ hath done 
all this for people, how shall they be unwilling to spend 
and be spent, in his cause? 

Q. What happened as he was passing from Jerico with 
a great multitude? 

A. Two blind men, sitting by the way side, cried, "have 
mercy on us, O Lord, thou son of David;" and notwith- 
standing they were rebuked by the company, they contin- 
ued to cry, till Jesus stood still and said, "what will ye 
that I should do unto you?" 

Q. How did they reply? 

A. They said: "Lord, that our eyes may be opened." 
Jesus touched their eyes, and they received sight, and glo- 
rified God. 

Q, Is there any instance in the whole life of Christ, in 
which he refused to hear and answer importunate and hum- 
ble prayer? 

A. Not one. And this affords an inexhaustible conso- 
lation to the believer, and a great encouragement to re- 
penting sinners. He has not only shown this in himself, 
but he has given a great variety of cases to show, that God 
the father is also such an hearer of prayer. 



CHAPTER XXI. 

Christ rides into Jerusalem, and casts out the buyers and sellers in the 
Temple, M. 11, L. 19; he curses the fig tree, M. 11; he answers the 
Pharisees, who would rebuke them that cried hosa.nna; parable of 
the two sons; the husbandman letting outhis vineyard, M. 12, L. 20, 

Q. How did Christ procure the colt on which he rode 
into Jerusalem? 

A. He sent two of his disciples from Betbpage, into 
the village over against them, and directed them when 
they found an ass tied, and a colt with her, to bring them 
to him, that in the simple manner of David, his prototype, 
he might ride into Jerusalem, and in fulfilment of the pro- 



58 

phecy; see Isaiah, 62, li. c 'Tell ye the daughter of 
Zion, behold thy King cometh unto thee, meek, and sitting 
upon an ass, and a colt the foal of an ass." 

Q. On which did he ride, and how? 

A. Upon the colt, (whereon man never sat, as Luke 
has it) which was, by his miraculous power made gentle 
for this purpose. And when they had put their clothes on 
him, Jesus sat thereon, and rode towards Jerusalem; and 
the multitude, which was great, as they were then col- 
lecting for the passover, cut down branches from the 
trees and spread them in the way, and cried, "Hosanna to 
the son of David. Blessed is he that cometh in the name 
of the Lord. Hosanna in the highest." At which the 
whole city was moved, saying, who is this? 

Q. What did Jesus do in the city? 

A. He went into the Temple r as he had done at the 
beginning of his ministry, and cast out them that bought 
and sold in the Temple, saying, u my house shall be call- 
ed an house of prayer; but ye have made it a den of 
thieves." 

Q. When the chief priests and scribes were offended at 
what they saw, and at the crying of the children — "Ho- 
sanna to the son of David" — what did he say to them? 

A. He said: "have ye never read, out of the mouth of 
babes and sucklings thou hast perfected praise?" Luke 
adds, that when the Pharisees said, "Master, rebuke thy 
disciples," Jesus said, U I tell you that if these should hold 
their peace, the stones would cry out." 

Q. What did he do on returning to the Temple, the next 
morning? 

A. Seeing a fig tree, having the promise of fruit upon 
it, and finding none on it, he said, "let no fruit grow on 
thee hereafter, forever," and it died immediately; an 
awful token of the judgment of God, upon barren professors 
of Godliness; and generally thought to denote the curse of 
God upon the Jewish church for their apostacy, and re- 
jection of the mercies of God. 

Q. As he was teaching in the Temple, the chief priests 
and elders asked him by what authority he did these 
things; and how did he answer them? 

A He put the question to them respecting John's bap- 
tism; whether it was from heaven or of men; foreseeing 
that they could not answer it. For if they should say 
from heaven, he would say, why then did you not believe 



69 

him? If of men, then they feared the people, who held 
John as a prophet. 

Q. How did he further confound then ? 

A. He put forth two parables with application to them, 
to show how they had abused their religious privileges. 
First, that of a certain man who had two sons, to whom 
he said respectively, go work to day in my vineyard. The 
first of whom, representing sinners, said I will not; but 
afterwards repented and went. The second, representing 
the self righteous, said, i go, sir, and went not. He then 
made the application. "The publicans and harlots go into 
the kingdom of heaven before you." 

Q. What was the second? 

A. That of an householder, who planted a vineyard, and 
let it out to husbandmen, and went into a far country; and 
in due time, he sent his servants, one after another, to receive 
the fruits of the vineyard; some of whom they stoned, 
and some they killed. Last of all he sent his son, saying, 
"they will reverence my son." But they said; this is the 
heir, come let us kill him, that the inheritance may be ours. 

Q. How did he appiy this to them? 

A Have ye never read, "the stone which the builders 
rejected, is become the head of the corner. This is the 
Lord's doing, and it is marvellous in our eyes Therefore 
the kingdom of God shali be taken from you, and given t@ 
a nation bringing forth the fruits thereof. 

Q Flow are we to understand these remarkable words of 
Christ: "whosoever shall fall on this stone shall be broken; 
but on whomsoever it shall fall, it will grind him to pow- 
der." 

A. It is intended to show the miserable and awful destruc- 
tion of infidel haters and persecutors of Christ, in compari- 
son of common unbelievers. The latter will indeed he bro- 
ken to pieces and perish: while the former will suffer such 
indignation, as will crush them down to the lowest hell. 

"What should we say of the prediction with which this 
last application concludes?. 

A. It is an anfulone, as it respects the Jews; and a 
glorious one, in reference to us Gentiles. While this an- 
cient, and once so conspicuous people of God, have been 
driven from their beloved city and temple, to wander 
through the earth in fulfilment of this prediction, we Gen- 
tiles have been engrafied into their olive tree, which with 
renewed fatness under the gospel, gives us better blessings 
than they ever enjoyed. 



m 

Q What jo\ f«l prospect does the gospel connect with 
fUmenl of ..the foregoing* prediction? 

A. That in the fullness of time, which we trust is now 
near, this scatters i and fated people, who arc still beloved 
for their fathers' sake, will;' return and come to Zion with 
sonars, and i ^Hasting joy upon their heads;" while all 
nations are following in their train. 



CHAPTER XXII. 

The marriage of the king's son; the lawfulness of paying tribute to 
Cesar, M. 12, L. 20; Christ puts to silence the Sadducees, M. 12, 
L 20; which is the great commandment of the law, M. 12; Christ 
both the Lord and son of David, M. 12, L. 20. 

Q. What other parable docs Christ here give to set 
forth the kingdom of heaven? 

A. That of a king who made a marriage for his son. 
And he sent forth his servants to call them that were bid- 
den, and they would not come. Again he sent forth other 
seivants, saying my oxen and fatlings are killed, and all 
things are ready; come ye to the marriage. But they 
made light of it and went their ways, one to his farm, and 
another to his merchandize; and moreover spitefully treat- 
ed and slew his servants. 

Q. How did the king bear this treatment? 

A. He was wroth, and sent out his armies, and destroyed 
these murderers, and burnt up their city. Then he sent 
his servants out into the highways and hedges to compel 
men to come, till his house should be filled. 

Q. What did the king say to him who had so abused 
his freedom as to appear without a wedding garment? 

A. He said, friend, u how earnest thou in hither, not 
having on a wedding garment?" And he was speechless; and 
the king ordered him to be bound hand and foot, and cast in- 
to outer darkness, where there was weeping and gnashing of 
teeth. 

Q. What does this parable show? 

A. That in the goodness of God, many are called, and but 
few chosen. And that although the wedding garments were 
provided for the guests, as part of the provisions of the 
house, yet some would venture to mingle with the guests 
-without one. So it will beat the man iage supper ol the lamb. 
Some will presume to enter without the wedding garment 



61 

provided by Christ, and will be cast out under a condemna- 
tion far more dreadful than this parable can lead us to real- 
ise. 

Q. What ensnaring questions did the Pharisees now put 
to him? 

A. Three. First, they sent to him the Herodians with 
the question of tribute. u Is it lawful to give tribute unto Ce- 
sar, or not?" To which, after looking at a piece of Ce- 
sar's money, he gave this conclusive answer. "Render unto 
Cesar, the things that are Cesar's, and unto God, the things 
that are God's. The wisdom and point of this answer shut 
their mouths at once 

Q. What was the next question? 

A. It was one proposed by the Sadducees, who said there 
was no resurrection. There were seven brethren who had 
successively married the same woman under the law of 
Moses. " Whose wite," say they, "shall she be in the re- 
surrection?" 

Q. And how did our Lord reply? 

A He answered this question in a manner no less con- 
founding. " Ye do greatly err, not knowing the scriptures, 
nor the power of God. For in the resurrection they nei- 
ther marry nor are given in marriage; but are as the An- 
gels of God." 

Q. What was the third question? 

A. It was presented by one of the lawyers in these 
words: "Master, which is the great commandment in the 
law?" To which he answered with more than Solomon's 
wisdom, "Thou shalt love tire Lord thy God with all thy 
heart, and with all thy soul, and with all thy mind. And 
the second is like it, thou shalt love thy neighbor as thy self. 
On these two commandments hang all the law and the 
prophets." 

Q. What did our Lord now propound to them in his 
turn ? 

A. He triumphantly gave them the question respecting 
himself, which entirely silenced them. "What think ye 
of Christ? Whose son is he?" They answered, "David's." 
And then he says, "How then does David in spirit call 
him Lord? h David call him Lord, how is he then his 
son?" And no man was farther able to answer him a word; 
nor durst any one ask him any more questions. Truly, 
"a greater than Solomon was there." 
6 



62 
CHAPTER XXIIi. 

Christ teaches to beware of the example of the Scribes and Pharisees, 
although their doctrine might be good, M. 7, L. 20; he denounces 
divers woes on them; speaks of the wickedness of that generation, 
L. 11; he foretells the destruction of Jerusalem, L.23; and hints at his 
riding into Jerusalem. 

Q. How does this chapter begin? 

A. With a warning- against the Scribes and Pharisees, 
although they sat in Moses' seat, and might teach sound 
doctrine; because Hke many religious hypocrites, they 
taught one thing, and practised another. They bound 
heavy burdens of duty upon others, but left themselves at 
liberty. Moreover, they delighted in splendid apparel, in 
public greetings, and other distinctions, even in the syn- 
agogues where all worshippers are equal. 

Q What are the sins which he charges upon .them, 
and for which he denounces a woe upon them? 

A. It is a fearful catalogue Let us see what it is. They 
shut up the kingdom of heaven against men; they neither 
entered themselves nor suffered others to do it; they devour- 
ed widows' houses, and yet made long prayers to be seen of 
men; they would compass sea and land to make prosolytes, 
and yet made them worse than their own standard; they 
allowed swearing by the temple, but not by its gold, — by 
the altar, but not by the gift upon the altar, as if the gold 
in the temple and the gift on the altar were greater or 
more holy than the temple and altar themselves; and by 
an equal absurdity they paid tythes of such comparatively 
trifling things, as mint, annice, and cummin, and yet 
omitted without scruple the weightier matters of the law, 
judgment, mercy, and faith. 

Q. What does he further say of them? 

A. These hypocrites would strain at a gnat and swal- 
low a camel; and while they carried a fair outside, and 
were building tombs and monuments for the old prophets, 
they were cruel persecutors of the saints of their own 
day, and of the Saviour himself, and his disciples, as 
fully appeared afterwards. 

Q, How does he now sum up their iniquity, and their 
punishment? 

A. "Wherefore, behold, I send unto yeu prophets & wise 
men, and scribes;" and ye shall "persecute them from 
city to city; that upon you may come all the righteous 



blood shed upon the earth, from the blood of righteous 
Abel unto the blood Zacharias son of Barachias, whom ye 
slew between the temple and the altar. Verily I say unto 
you, all these things shall come upon this generation." 

Q. Flow does the chapter conclude? 

A. With a most affecting lamentation over the devoted 
city, made in foresight of his own suffering and death, 
even while he was seeking their salvation. "O Jerusalem, 
Jerusalem, thou that killesf the prophets, and stonest them 
that are sent unto thee; how often would I have gathered 
thy children together, even as a hen gathereth her chick- 
ens under her wings, but ye would not." 

Q,. With what intimation does he finish the discourse? 

A. That now the beloved city was about to be bereft of 
the last and greatest of all her prophets. Nor would they 
see or hear him again until he should come, for the last 
purgation of the temple, which he made just before his 
crucifixion. Moreover, as this would be one of his last visits 
to the temple, and near the end of his earthly ministry, he 
probably looked beyond the destruction of their city, and 
their final dispersion, when they too should return and em- 
brace the gospel, at his second coming to rebuild his Zion. 



CHAPTER XXIV. 

Christ foretells the destruction of the Temple, with its signs, attendant 
calamities, and subsequent miseries, and in reference to the end of 
the world. No man knows the hour, and therefore all ought to 
watch, M. 13, L. 21. 

Q. What did Jesus say to his disciples, when they 
showed him the goodly stones of the Temple? 

A He said unto them, "see ye not all these things? 
Verily, I say unto you, there shall not be left here one stone 
upon another that shall not be thrown down." 

Q. W T hat did he afterwards say of his meaning when 
they asked him privately? 

A. As he sat with them on the mount of Olives, over 
against the Temple, and in fair sight of it, he told them 
what should be the signs of its destruction, of his coming, 
and of the end of the world. 

Q. How did he introduce these solemn and awful sub- 
jects? 

A. He said, "take heed that no man deceive you; for 
many shall come in my name saying, I am Christ, and shall 
deceive many."— That there should be u wars, and famines. 



64 

and earthquakes," as the beginning of sorrows: — and that 
hi* followers should be persecuted, and hated, and killed; 
and that men should hate and destroy one another — that be- 
cause iniquity should abound, "the love of many should 
wax cold." 

Q. What special sign did he give of the destruction of 
Jerusalem? 

A. After his gospel should be preached in all the world 
(the Roman empire, in the pride of its dominion, was then 
so called) for a witness unto all nations, that then they 
should see "the abomination oi desolation," spoken of by 
Daniel the prophet; the Roman eagle "standing in (near) the 
holy place," as a sign of the destruction of the city & temple. 

Q. How does he forewarn his disciples to escape this 
destruction? 

A. He says; whoso readeth, let him take care to under- 
stand me. Then he adds, let him that is on the house top, 
or in the field, make no delay; but flee from the city to 
the mountains, as Lot fled out of Sodom; and to beware of 
those who should be looking for false Christs and false 
prophets in those days. 

Q. What does he say of the last day? 

A. He speaks of it in such general terms, as only to re- 
veal the doctrine clearly, without pointing out the time; 
which, he says, belongs to the secret counsel of God. Yet 
the day of our death is, to each of us, the coming of Christ, 
and the end of the world. 

Q. What will be the state of the world before the last 
day? 

A. As it was before the flood. "They were eating and 
drinking, marrying and giving in marriage, until the day 
that Noah entered into the ark." "Then shall two be. in 
the field, the one shall be taken, and the other left; two 
shall be grinding at the mill, the one shall be taken, and 
the other left." And this solemn warning is added; "watch 
therefore." And it is repeated; "therefore be ye also 
ready; for in such an hour as ye think not, the Son of man 
cometh." 

Q. What peculiar admonition is here given to his min- 
isters? 

A. He says; "blessed is that servant, whom, when his 
Lord cometh, he shall find so doing" — "but, and if that 
evil servant shall say in Jiis heart, my Lord delayeth his 
coming"— "the Lord of that servant"— shall come— "in 



65 

an hour that he is not aware of, shall cut him asunder, and 
appoint him his portion with the hypocrites. There shall be 
weeping and gnashing of teeth" 

CHAPTER XXV. 

The parable ef the ten virgins; parable of the talents, L. 19; a descrip* 
tion of the last judgment. 

Q. Under what striking similitude does our Lord here 
represent the kingdom of heaven? 

A. That of the parable of the ten virgins, five of whom 
were wise, and five were foolish. The parable is founded 
upon a Jewish custom of selecting a number of virgins for 
the nuptial ceremonies, (the number ten is a round number) 
who, with their lamps, were to be ready to meet the 
bridegroom, when he returned home with his bride. 

Q. Whom do these virgins represent in the kingdom of 
heaven? 

A. They stand for christians, who, as a select company, 
carry the lamps of their professions; but who are here 
distinguished among themselves as wise and foolish. 

Q What is the ground of this distinction? 

A. The wise virgins who took oil in their lamps, rep- 
resent those christians who have grace in their hearts. 
The foolish virgins represent those of a contrary charac- 
ter; who have nothing of religion but the profession of it. 

Q. How is this difference made, to appear? 

A. By a reference to the hour of trial. 

Q. Will you mark this difference distinctly. 

A. Outwardly these virgins were alike. Taken by 
themselves, as to the rest of the world, they were a select 
company. They all had their lamps; and moreover, they 
all slumbered and slept, while the darkness of this world 
hung over them. And at midnight, that dark point of the 
day which may well signify the point of death, the cry 
was made, "behold the bridegroom cometh, go ye out to 
meet him." Then all these virgins arose, and trimmed their 
lamps; and yet some of them found in this moment of sur- 
prise, they had no oil in their lamps, without which 
they were left in all the horrors of darkness; while their 
lamps were an incumbrance, rather than a benefit. 

Q, What did these foolish virgins then do? 

A. Since it was no time to buy, they went to borrow; 
saying to the wise virgins, "give us of your oil, for our 
6* 



66 

lamps have gone out"— as if the christian stock of grace 
might be divided, and serve for both. But the wise said, 
"not so, lest there be not enough for us and you." A ten- 
der way of telling them they must obtain it for themselves, 
or be without it. 

Q,. Did they attempt to procure it? 

A. They did; but it was too late; and the door was 
shut upon them, and they found no admittance afterwards. 

Q. What very solemn truths are suggested by this par- 
able? 

A. 1. That even professing christians, who, in the hour of 
trial, find themselves destitute of personal holiness, will be 
excluded from the marriage supper of the lamb. The on- 
ly plea they will have to offer, that they have eaten and 
drunk in the presence of Christ among his people, and 
done many things in his name, is expressly rejected in his 
description of the last judgment, in this very chapter. 

2. That they cannot lean upon their ministers and 
christian friends for salvation, however much they may be 
inclined to do it, since no saint will have any saving grace 
to spare for others. O how vain, in that day of dreadful 
self-examination, will be all reliances upon priests, and con- 
fessors, and saints, as a substitute for the essential oil of 
divine grace. ' 

3. That however clearly it may be seen that they are 
destitute of saving grace in that decisive hour, it will then 
be forever too late to obtain it The surprise of self de- 
ception, the deepest of all hypocrisy, will be followed by 
all the horrors of never ending darkness and despair. 

4. This parable is applicable, in its spiritual sense, to 
all who live under the name and light of the gospel; mul- 
titudes of whom will sleep on, under a general hope of sal- 
vation, until the midnight cry is made, when they too will 
"be overtaken with the same surprise, and will have their 
portion with the hypocrite and the unbeliever. 

Q. How does our Lord further set forth the kingdom of 
heaven? 

A. By the parable of the talents, in which he represents 
himself as a man travelling into a far country, who called 
his servants, and delivered unto them his goods: to one 
five talents; to another two; and to another one. And 
straightway took his journey. 

Q And what does he find upon his return? 

A. That he who had received the five talents, had by 



67 

the improvement of them gained other five; and he that 
had received two, had gained other two. But he that had 
received the one talent, had hid his lord's money in the earth. 

Q What does he say to them in the final reckoning? 

«#. He says to him that had gained the five talents, 
Well done good and faithful servant, thou hast been faith- 
ful over few thin 8 s, I will make thee ruler over many 
things. Enter thou into the joy (favor or enjoyment) of 
thy lord. He said the same also to him who had the two 
talents. 

Q. What did he do with the servant who had the one 
talent, and who had said to him: "I knew thee, that thou 
art an hard man, reaping where thou hast not sown, and 
gathering where thou hast not strewed, and I was afraid, 
and went and hid thy talent in the earth, so there, thou 
hast that is thine." 

A He said, "Thou wickpd and slothful servant. Thou 
knewest that I reaped where I had not sown, and gathered 
where I had not strewed" — "take from him the talent and 
give it to him that hath ten talents" — and cast ye the un- 
profitable servant into outer darkness — there shall be 
weeping and gnashing of teeth." 

Q. What is the moral of this parable? 

A. The Lord Jesus Christ is here exhibited as the 
creator, governor, and judge of the world, who has given 
to men their various talents for his use; and for which he 
will at his second coming call them to account, and will 
certainly reward them according to their gilts, and the 
use they shall have made of them. Although their capa- 
cities with their proportionate improvements are vaiious, 
they will be all equally fitted to enter into the full enjoy- 
ment of their Lord. 

Q. What may be learnt by the character and destiny of 
him who had hid his talent in the earth? 

A. That there is great guilt in hiding the gifts and tal- 
ents which our Lord has given us. And here the case is 
put of him who had only one talent, as if it was intended 
to show that even those whose gifts are few and small, 
compared with others, will be called to a strict account. 
And those whose grovelling dispositions lead them, as it 
were, to bury their gifts in the earth, as if they were of too 
little consequence to be answered for, will be brought to 
judgment. And woe be to those who have done thus 
from hard thoughts of Christ, and who have charged him 



68 

as being unreasonable in his requirements; and added to 
all their abuses of the mercies of God, that of arraigning 
the justice of his character. 

Q. Why does our Lord connect the last judgment with 
the foregoing parables? 

A. On account of the nature of the subject, and because 
it gives an application of the truths contained in them. 

Q. How is this discription of the last day to be under- 
stood? 

A. It is intended doubtless to be as clear a representa- 
tion of the realities of this great day as could be made in 
metaphorical language; and therefore it is given in the 
form of description, and not of comparison. It is the 
plainest and fullest account of the proceedings of the day 
of judgment which is to be found in the Bible. 

Q. JIow is it stated? 

A. In the following manner. "When the son of man 
shall come in his glory, and ail the holy angels with him, 
then shall he sit upon the throne of his glory, and before 
him shall be gathered all nations; and he shall separate 
them, as a shepherd divideth his sheep from the goats. 
And he shall set the sheep on his right hand, and the goats 
on the left " 

Q What does he then say to them respectively? 

A. To those on his right hand, he says: "Come, ye 
blessed of my father, inherit the kingdom prepared for 
you from the foundation of the world." To those on his 
left hand, he says: "Depart ye cursed into everlasting 
fire, prepared for the devil and his angels." 

Q. On what ground does the judge make this everlast- 
ing distinction? 

A. On the difference of moral character, It is a dis- 
tinction between his friends and enemies The righteous, 
out of love to him, had done to his cause and people that 
which he considered as done to himself. The wicked 
had not only neglected to do his commandments, but had 
despised him in those little ones that believed in him. — 
Therefore, "these shall go away into everlasting punish- 
ment; but the righteous into life eternal." For, "in that 
day," saith the judge, "when I make up my jewels, I will 
spare them as a man spareth his own son that serveth him." 
Yet the sinners shall return to consider, u and discern be- 
tween the righteous and the wicked, between him that 
serveth God, and him that serveth him not."— Mat. 2. 



69 

From the end of the twenty-fifth chapter of Matthew, 
the thirteenth of Mark, the twenty first of Luke, and the 
twelfth of John, the gospels are all taken together in a 
close harmony. And therefore the four remaining chap- 
ters of this evangelist are passed over here, the reasons 
for which are stated in the notes at the end of the twelfth 
chapter of John. 



THE GOSPEL ACCORDING TO ST. MARK. 



Q. What account have we of this Evangelist? 

A. He is said to have been a nephew of St. Peter, one of 
his converts, and his constant attendant and writer. It is 
not probable that he was one of the followers of our Lord, 
nor one of the seventy, as some have supposed. 

Q. What induced him to write his gospel? 

A. It was written by the direction of Peter and under 
his eye, at the request of some of his converts who request- 
ed Mark to record what Peter had often preached to them. 
It was most probably written about the year forty-three; 
riiue or ten years after the death of our Lord, and two or 
three years after the gospel of Matthew. 

Q. What is the proof that it is genuine, and divinely 
inspired? 

A. It was perused by Peter, ratified by his authority, 
and by his order publicly read in the churches and religious 
assemblies. It was received from the first as divinely 
inspired, and is one of the four gospels of which a har- 
mony was made in the second century, from which all spu- 
rious gospels were excluded. 

Q In what language was it written? 

A. In Greek; although some say it was written in the 
Latin language, 

Q. What are the peculiar features of this gospel, com- 
pared with the others? 

A Plainness and brevity. Some have considered it as 
an abridgement of Matthew's gospel; since in several 
places it has this appearance. 

Q. How does Mark begin his gospel, compared with 
Matthew ? 



70 

A. Matthew begins with the humanity of Christ; Mark 
begins with his divinity. Matthew traces his descent 
from Abraham as the son of man; Mark calls him the son 
of God. Thus they bear testimony both to his human 
and divine nature. 



CHAPTER I. 

The preaching of John, his baptism of Christ, Christ's temptation, Mt. 8, 
L, 3; Christ calleth his disciples, Mt. 4, L. 5; he casts out an unclean 
spirit, L. 4; heals Peter's wife'smother Mt. S; heals all that were diseased, 
Mt. 8, L, 4; he rises early for prayer, heals the leper, Mt. 8, L. 5. 

Q. How does Mark open his narrative? 

A He begins at once, and somewhat abruptly, by quot- 
ing the prophet respecting John the baptist. "Behold, I 
send my messenger before thy face, which shall prepare 
thy way before thee. The voice of one crying in the wil- 
derness, prepare ye the way.of the Lord, make his paths 
straight." 

Q. What did John, as the forerunner of Christ? 

A. He preached the baptism of repentance, for the re- 
mission of sins. "And there went out to him great multi- 
tudes, who were baptized of him in the river Jordan, con- 
fessing their sins." 

Q. Was there any thing peculiar in the habits and man- 
ners of John ? 

A. His dress was of cammels' hair cloth, having a leather 
girdle about his loins. His meat was from the honey locust, 
a wild fruit of that country. His plainness and abstemious- 
ness were suited to the roughness and austerity of the old 
testament prophets. He appeared as the last and greatest 
of them, and in the character of Elias. 

Q. What reference did he make to the Messiah? 

A, He said, "There cometh one mightier than I, after 
me, the latchet of whose shoes I am not worthy to stoop 
down and unloose." 

Q. What took place when Jesus himself was baptized 
of him? 

A. "Straightway coming up out of the water, he saw 
the heavens opened, and the spirit like a dove descending 
upon him And there came a voice from heaven, saying, 
thou art my beloved son, in whom I am well pleased." 



71 

Q. Does Mark give any further account of John? 
A He does no , except that he notices his imprisonment. 
Q. V1 hat does he sajo£ Christ's temptation? 
A. He mentions it; bin a more particular account of it 
is given by Matthew and Luke. 

Q What do we next hear of Christ after his temptation? 
A. After John was put into prison, Christ came into 
Galiilee preaching the gospel of the kingdom of God, and 
they were astonished at his doctrine. 

Q. How did he now proceed to lay the foundation of 
his gospel kingdom? 

A He began to call his twelve disciples. 
Q. Which of them did he first call? 
A. Peter, and Andrew his brother; and afterwards 
James & John his brother. The time and manner of calling 
the others, except Matthew, are not mentioned. Andrew has 
the honor of first finding Christ. See John ii, 14. 

Q. What was the occupation of the first four disciples? 

A. They were fishermen, and were called from their 

nets at first. „ Probably most of them were of the same 

occupation. Matthew it seems was the only educated man 

among them. 

Q. What is the first miracle of Christ which Mark re- 
cords? 

A That of healing the man with an unclean spirit. 
Q. What were the peculiar circumstances under which 
this miracle, was wrought? ■ 

A. It was in the synagogue where Christ had been 
teaching for the first time; and while they were astonished 
at his doctrine; and after the man with unclean spirit had 
cried out, saying, u Let us alone, what have we to do with 
thee thou Jesus of Nazareth? Art thou come to destroy 
us? I know thee, who thou art, the hoi} one of God." 
Q. What was the effect of all this? 
A. They were all amazed ; and immediately his fame 
spread abroad throughout all the region round about Galii- 
lee. 

Q. Why did Christ say to the unclean spirit, Hold thy 
peace, and come out of him? 

A. He suffered not the devils to speak, because they 
knew him. 

Q. How does the devil know Christ better than men 
know him? 

A Because he knows much more of the world of spirits 
than men. He is a great, though a fallen angel. 



12 

Q. Why was Christ unwilling to be acknowledged as 
the son of God by these wicked spirits? 

A. Because such a disclosure of his divine character 
would be unbecoming and premature, and would lead to 
the suspicion of what was afterwards charged upon him 
by his enemies, that he was in league with evil spirits. 

Q. What miracle among his friends did he perform, 
when they had come out of the synagogue? 

A. As he came into the house he found Peter's wife's 
mother sick of a fever, and he kindly took her by the 
hand, and the fever left her, and she ministered unto them. 
And at even, when "all the city was gathered together at 
the door, he healed many that were sick, and cast out 
many devils." What a minister of mercy was our blessed 
Lord! who went about doing good without intermission. 
How delightfully he mingles his divine attributes with the 
social virtues! 

Q. What is the next account of him? 

A. The next morning a great while before day, "he 
went out into a solitary place, and there prayed." Here 
again is a union ot devotion and duty; and like him 
may we also unite them, more and more, till we shall "see 
him as he is." 

Q. How did the leper come to Christ to be healed? 

A. He came kneeling, and saying, "If thou wilt thou 
canst make me clean." To which Jesus answered gra- 
ciously, "I will, be thou clean;" and immediately his 
leprosy was cleansed. 

Q. Why did Jesus charge hna not to speak of it; but to 
go and show himself to the priest according to the law of 
Moses? - 

A. Because he would honor the law of Moses as the law 
of God. And because the time had not come to speak 
openly of the new dispensation. These things should be 
kept in mind, that we may see the reason why he charges 
even his disciples, in the early part of his ministry, not to 
reveal indiscreetly the nature and objects of his divine 
mission. As his gospel kingdom was to be gradually un- 
folded, he must for a time hide his divinity behind his 
works. 



73 
CHAPTER II. 

Christ healeth the palsy, Mt. 9,* L. 5; calleth Levi, Mt.9,* L. 5; eateth 
with publicans and sinners; excuseth his disciples for not fasting, Mt. 
9.* L. 5; and for plucking and eating the ears of corn on the sabbath 
day, Mt. 12,* L. 6. 

Q. What is there remarkable in the healing of the 
sick of the palsy? 

A The faith of the sick man, and the pains taken by 
those who brought him, to let him down through the^tiling 
of the house into the midst before Jesus. How great must 
have been the faith of this man, whose assurance of being 
healed was such, that he dared thus to come into the pre- 
sence of Christ! 

Q. How was this done? 

A. They ascended by outside stairs to the top of the 
house, which was ^a flat flooring of tiles, or something 
like them, directly over the room where our Lord was 
with the multitude; and opening this flooring they let 
down the sick man with iris bed into the midst before 
Jesus 

Q. How did our Lord treat this case? 

A. With great tenderness. Not the least intimation 
was given that the sick man, or those who bore him, had 
acted presumptuously; but when he saw their faith, look- 
ing at the heart of this poor man, he first said, "son thy sins 
be forgiven thee." Although he afterwards healed him. 

Q. What does this determination to come to Christ 
teach us ? 

A. It shows us the efficacy of an active persevering 
faith, in order to obtain the blessings of the gospel. 

Q. Why does Christ so often connect the forgiveness of 
sins with the act of healing; and even put it before the 
healing? 

A. To show that although he constantly went about 
doing good to the bodies of diseased men, yet this was 
not of the first importance; nor was it the great object for 
which he came into the world, but that he might cure the 
more deadiy diseases of the mind, and reconcile us to God. 

Q. How did he silence the murmuring of those who 
charged him with blasphemy? 

A He reminded them that the power to heal implied 
the power to forgive sins. They are manifestly the same 
7 



74 

as to the power of God, and both equally impossible with 
men. This appeal of Christ to the power of God settles 
the question, and carries an irresistible argument for his 
own divinity. 



CHAPTER III. 

Christheals the withered hand on the sabbath, Mt. 12,* L. 5; the Phari- 
sees conspire his death; he ordains his twelve apostles, Mt. 10,* L. 6; 
the sin of blasphemy, Mt. 12,* L. 12; Christ's mother and brethren 
seek for him, Mt. 12, L. 8. 



CHAPTER IV. 

The parable of the sower and the meaning thereof, Mt. 13,* L. 8; the 
kingdom of God is compared to seed sown, to a grain of mustard 
seed, Mt. 13,* L. 13; Christ's disciples awake him in the storm on the 
lake, Mt. 8,* L. 8, 

Q. With what propriety is the kingdom of God com- 
pared to a grain of mustard seed? 

A. To show how small this kingdom was at the begin- 
ing, which was intended eventually to fill the earth, and at 
length to people heaven with a multitude which no man 
can number. 

Q. What does it further show? 

A. It also shows how comparatively small the principle 
of divine grace may be, and yet be a living principle which 
shall spring up, and by the power of God become great, 
and bear fruit unto life eternal The divine seed which is 
implanted in the new born soul, shall, under the culture 
of divine grace, grow to the full measure of the perfect 
man in Christ. 

Q. Why are such said to be "created anew in Christ 
Jesus?" 

A. Because "God who commanded the light to shine 
out of darkness" hath shined in their hearts, to give them 
"the light of the knowledge of the glory of God in the 
face of Jesus Christ" So that the kingdom of God may 
again be compared to a spark of divine light kindled up 
in the soul by the sun of righteousness, till the whole man 



7.5 

is made to feel its blessed influence, and to pass "from 
glory to glory, as by the spirit of the Lord," into the im- 
mage of him/who filleth all in all. 



CHAPTER V. 

Christ casts out the devils, and they enter into the swine; the possessed de- 
sires to be with him, Mt. 8,* L. 8; Christ is requested to heal the 
daughter of Irus; cures the woman with the bloody issue, Mt. 9,*L. 8. 



CHAPTER VI. 

Jesus is despised of his countrymen, Mt. 13* L. 7; sends forth his disci- 
ples two and two, Mt. 10,* L. 6; Herod's opinion of Christ connect- 
ed with an account of the death of John, Mt. 14,* L. 3: the apostles 
gather together and tell Jesus what they have done; and he takes 
them aside to rest, L. 9; five thousand fed with five loaves, Mt. 14,* 
L. 9, J. 6; Jesus walketh on the sea, Mt. 14 3 * J. 6; multitudes healed by 
touching his garment. 

Q. Does the fact that our Lord was raised without edu- 
cation, and by poor parents, afford any evidence against 
his divine mission? 

A. It does not. His miraculous education, his being 
able to speak as never man spake, accompanied by the 
display of aimighty power, gave a higher evidence that he 
was the son of God, than if he had been possessed of all 
the advantages of human learning. 

Q. Why were Christ's own countrymen offended at him? 

A. Two reasons are given. One, that they knew his 
family and origin. "Is not this the carpenter," say they, 
"the son of Mary?" The other their unbelief, at *which 
Christ himself marvelled. "And," such was their preju- 
dice, that "he could there do no mighty work,^save that 
he laid his hand on a few sick folks and healed them." 

Q. Is the prejudice against an apostle or minister among 
his early acquaintances a reasonable one? 

A. It is not. And yet in this imperfect world, it is so 
common that our Lord has referred to it several times in 
regard to himself. A prophet "who is not without honor, 
save in his own country," hath none "in his own house," 
,and among his own friends. 



Q. What does this suggest to the minister of Christ? 

A That in general he is more likely to be useful in 
some station not connected with his early and intimate ac- 
quaintances. Since the earthen vessel in which he carries 
so great a treasure should not be too common. 

Q. Does the fact that this prejudice existed against 
Christ himself afford any ground of suspicion that among 
his own friends he was known to be an imperfect man? 

A. It does not. For if it had been thus, his enemies 
would have found it out and made use of it It is a con- 
clusive answer to this question that most of his twelve 
disciples, if not all of them, were from his country and vicin- 
ity, and had an opportunity to know his early and intimate 
history. 

Q. What may we say of the unbelief of his own citi- 
zens? 

A. It w r as an unbelief of a peculiar kind, amounting to 
an objection against the display of his divine power among 
those who held it. Because, besides being that unbelief 
which he every where had to overcome for the conviction 
of*sinners, it was combined with the inveterate prejudice 
of which we have been speaking; and which gave even 
the divine mission of Christ a sort of unsuitableness to 
them. 

Q. How far do these considerations apply to common 
observation? 

A. Perhaps they give us a reason why some of the 
children of pious christians and godly ministers are found 
among the most obdurate sinners, and why many faithful 
embassadors of Christ, have had occasion to mourn 
over labors which seem to have been lost upon their own 
congregations. 

Q, Why does Christ send out his disciples two and 
two, instead of sending them out singly? 

A. Because, since they went forth as his witnesses that 
the kingdom of heaven was at hand, the truths they should 
declare would be confirmed by the mouths of two; and 
because, as he sent them forth as sheep among wolves, 
their mutual counsel and assistance of each other would 
conduce both to their safety and'usefulness. The seventy 
were afterwards sent out in the same manner. 

Q. How far is this example to be imitated in the 
christian ministry? 



77 

A. In most cases where the circumstances are similar. 
In missions, and especially in foreign missions, it has been 
found inexpedient to send them out singly and alone. 

Q. Why did Christ command his disciples to shake off 
the dust of their feet, for a testimony against those who 
did not receive them? 

A. This injunction imports two things. One, that they 
should carry away none of the defilement of the sinners 
who rejected them. Another, that they were to be wit- 
nesses against them, if they did not repent. 

Q. What does this injunction farther show? 

A. It teaches us to beware of the delusion that the gos- 
pel comes to man as a mere offer of mercy, and not as a 
dispensation of life & death; demanding our belief, upon the 
most awful penalty which eternal justice has in store for 
the ungodly. Therefore it shall be more tolerable for 
Sodom and Gornorrow in the day of judgment than for 
those who have the offer of this gospel and will not re- 
pent. 

Q What may be further said of Herod's opinion of 
Christ? 

A. It shows how a guilty conscience will disturb and 
harrow up the minds of wicked men, even in the midst of 
prosperity. This instance is the more striking, since 
Herod was probably of the sect of the Sadducees who de- 
nied the resurrection ; and yet he believed that John had 
risen from the dead and re-appeared in the person of 
Christ. 

Q. What may we say of this attrocious murder itself? 

A. We see in it, what the vanih of a sinful heart will 
lead men to do at the instigation of others, and when sur- 
rounded by their wicked companions. 

Q. Did any special judgment of God follow this wick- 
edness? 

A. History informs us that Herod and his wife, not 
long afterwards, were deposed and sent into perpetual 
banishment by Tyberias Cesar; and by one historian, it is 
said that Salome, the daughter who demanded the head 
of John the baptist, came to an untimely end. s 

Q What did Christ say to the apostles who had now 
collected to give him an account of their ministry? 

A He said, "cohip ye yourselves apart into a desert 
place and rest awhile; for many were coming and going, 
that they had no leisure so much as to eat" 
7* 



78 

Q. What report did they make to him? 

A. They told him both what they had done, and what 
they had taught. 

Q. Of what does this remind us? 

A. Of the peculiar care which the Lord takes 0/ his 
faithful ministers to give them suitable time for iest and 
retirement, that they may report to him and prepare for 
further usefulness. It should also remind them of their 
final meeting with the great shepherd, and of the account 
they must then give of their stewardship. 

Q. How T long did they stay in this retirement? 

A. It would seem that Christ and his disciples took 
shipping, that they might go by water out of the reach of 
the people to some other point of land on the sea of Ty- 
berias, not very far from the place where they were; and 
yet that the multitude outwent them by land so as to meet 
them again. 

Q. Was our Lord moved at this? 

A. He was. For when he saw how much pains they 
had taken to find him, and were as sheep having no shep- 
herd, he had compassion on them, and taught them not- 
withstanding his fatigue; and fed more than five thousand 
of them with five loaves and two fishes 

Q. What do we further learn by this case? 

A. We see how unwearied our compassionate saviour 
was in his ministry. He pitied those whom he came to save, 
and would not suffer them to go away fasting, nor without 
some heavenly instruction. So ought all his followers, and 
especially his ministers, to feel and act. 

Q. What reflection may we here add to what has been 
said of Christ's walking on the sea? 

A. It is not strange that the disciples under these cir- 
cumstances should be terrified and affrighted, as if Christ 
had been a spirit. For what man could thus deliberate- 
ly walk on the ocean in a tempest? Nor is it wonderful 
that they should come to the conclusion, that he who, 
should first raise the storm, and then ride upon it in safety, 
must be the son of God, and worship him accordingly. 
See Matthew, 14. 

Q. What is that which we cannot account for here? 

A. That the disciples should seem to think this a great- 
er miracle, than the one they had just before seen in the 



79 

five loaves. Our Lord says it was because their hearts 
were hardened. 

Q. What reflection suggests itself upon Peter's attempt 
to go to Christ on the water? 

A. We see how ready he was to attempt a great thing 
in the confidence of his faith, and yet with the little faith 
he then had, he would have sunk at once but for the out- 
stretched arm of the Lord. Peter's attempt, puts this com- 
mentary upon the case, and it has been verified a thousand 
time s since in Christ's ministers and people. 

Q. How was Christ received when they were landed 
on the shore of Genessaret? 

A. They knew him and ran to him from every quarter, 
and into whatsoever city or village or country he entered, 
they broughc to him the sick, and as many as touched him 
were made whole. 

Q. Why does he permit them to touch him? 

A. He is unbounded in power and goodness; and yet in 
the exercise of this goodness he does not proclaim a gen- 
eral act of healing for the whole multitude, which he could 
have done with infinite ease; but he prefers the more or- 
dinary exercise of his divine power, both to show the im- 
portance of a personal application to him for the needed 
mercy, and to give due opportunity to those who made 
this application, for the exercise and expression of their 
faith in him. 



CHAPTER VII. 

The Pharisees find fault with the disciples for eating with unwashen 
hands, Mt. 15,* L. 5; heais the daughter of the Syrophenician 
woman, Mt. 15;* heals a man deaf, and who had an impediment 
in his speech. 

Q. Why did our Lord so openly and decidedly oppose 
the Jewish Pharisees and teachers? 

A. He was much displeased with the emptiness of the 
forms and ceremonies which they had substituted for the 
essentials of religion; and he notices with marked disap- 
probation their perversions of the moral law, such as the 
corban in this chapter. See note on Matthew, 15. 

Q. Why did he oppose them in such little things as the 
washing of hands and cups and pots? 



80 

A. On account of the stress which they laid upon these 
things, and their tendency to shove aside the weightier 
matters of the law— judgment, mercy, and faith. 

Q. Why does he maintain this opposition to the Jewish 
teachers so constantly and uniformly throughout his min- 
istry? 

A. Because he saw that they had so artfully combined 
their traditions with the ten commandments of the moral 
law, as in effect to do away some of them, and bring 
great obscurity upon others. Even the sabbath, one of 
its first table precepts, had been changed from the origi- 
nal purpose of promoting the duties of charity and mercy 
to the sanction of dry outward observances. Thus they 
were perverting the Mosaic institutions from their primi- 
tive simplicity, & teaching men how to evade the great law 
of benevolence which runs through the whole of them. 

Q Do not these considerations explain the meaning of 
our Lord when he says to them, "the publicans and har- 
lots go into the kingdom of God before you?" 

A. They do. He had found this to be the case in his 
public teaching. The Scribes and Pharisees pretended 
to hold the key of knowledge, and yet they had taken it 
away from the people, and would neither enter into the 
kingdom of heaven themselves, nor suffer them that were 
entering to go in. 

Q Are there any christians of the present day of whom 
these things may be said? 

A. All those christians and churches who have depart- 
ed from the original simplicity of the gospel, have in the 
same degree lost its purity. So far as any of them have 
either added to or taken from the word of God they have 
in effect substituted the inventions of men for the com- 
mandments of God Those upstart churches and denomi- 
nations of christians who have gone so far in these errors 
as to bring in anoUier gospel, and give us damnable here- 
sies in exchange for the true faith, are living examples 
and imitators of the Jewish Scribes and Pharisees. 

Q Why did our Lord go from Gallilee, say fifty miles, 
to the coasts of Tyre and Sidon? 

A Hh reasons are not given us. It seems to be in 
some respects a sort of imitation of Elijah's retirement to 
Sarepta, a city of Sidon. Elijah found there a widow 



81. 

woman to sustain him in the famine, who was probably a 
believer in the God of Israel. Our Lord meets wish a 
Syropber.ician woman who, if she was nor a Jewish pros- 
olyte in form, she was such in fact; for she appears to 
know Christ and to believe in him. And so pure and ad- 
mirable was her faith, that our Lord himseif admired it. — 
It appears (hat she was the only person who applied to 
him lor healing, and perhaps the only one who believed 
in him as the Messiah. 

Q. What else do we notice? 

A. We see in this* and other instances with how much 
pleasure Christ carries the blessings of the gospel to the 
gentiles, although he is first sent with the offer of it "to 
the lost sheep of the house of Israel." Here is the fulfil- 
ment of Abraham's covenant promise. "In thee and in 
thy seed shall all the families of the earth be blessed;" 
which brings to us its own assurance of what is yet to 
come. 

Q. What is particularly noticeable in the case of the 
deaf man in the close of this chapter? 

A. That Christ in this instance resorted to the use of 
means and prayer, which was not his usual way of work- 
ing miracles. Here he puts his finger into the ears of the 
deaf man and spits and touches his tongue to cure his 
stammering. He then takes him aside from the multitude 
"and looking up to heaven he sighed and said ephatha, that 
is, be opened; and straightway his ears were opened and 
the string*of his tongue was loosed.'' 

Q. Why did he use these means when he was under no 
necessity of doing it? 

A. The reasons of his conduct must be resolved into his 
sovereign wisdom. Yet perhaps we are permitted to say 
that he made use of these means as he did others on other 
occasions, in order so far to coincide with the ordinary 
course of divine providence which is a system of means; 
and to instruct his disciples in the right use of them>and a 
suitable regard for them. 

Q. Why did he look up to heaven in prayer? 

A. His looking up to heaven seems to be an appeal to 
the divine power with which he wrought the miracle, and 
his sighing an act of sympathy with the unfortunate indi- 
vidual for whom he made t&e appeal. The first act may 
refer to his divine origin; the second to his humanity. 



82 
CHAPTER VIII. 

Christ feeds four thousand with seven loaves, Mt. 15;* the Pharisees 
seek of him a sign from heaven, Mt. 12,* L. 11: he restores sight to 
the blind man; inquires of his disciples what men said of him, Mt. 
16,* L. 9; his followers must take up the cross, L. 9. 

Q. What may be further said of this great miracle of 
feeding such a multitude with a few loaves? 

A. It is similar to that of the five loaves and five thou- 
sand. There are but two such instances in the whole life 
of Christ; as if these were sufficient to show his divine 
power: and beyond that infinite wisdom did not see fit to 
go. There is but one instance of his turning water into 
wine, and but one instance of his raising a dead person 
who had been buried. He called Lazarus only, from the 
grave. This teaches that although he wrought so many 
miracles, and for so many persons, yet they were "all di- 
rected by a heavenly wisdom suited to the character of 
their author, and not one of them was done unnecessarily 
or only for the sake of displaying his power. In this 
view of them they resemble the miracles of the old testa- 
ment, which are scattered through four thousand years in 
the wisdom of God; and are as well suited to the charac- 
ter of their divine author, as they are to the circumstances 
of the cases in which they occur. 

Q. Is there any thing uncommon here in the conduct of 
Christ towards the Pharisees who demand of him a sign 
from heaven? 

A. They demanded of him a miracle to confirm his di- 
vine mission, and he is so much displeased with their pre- 
sumption and unbelief in making and repeating this de- 
mand, that he left them abruptly and departed to the other 
side of the lake, as if grieved at their profaneness; u he 
sighed deeply in spirit and said, why doth this generation 
seek after a sign? There shall no sign be given to this 
generation.'" No such sign as they impiously sought after, 
while they overlooked the most conspicuous that ever had 
been given to the world — the advent of the Messiah. 

Q. Is there not something astonishing here? 

A. There is an astonishing stupidity in the impious re- 
quest of those who had witnessed such manifest dispiays of 
divine power in the miracles of our Lord, and yet demand- 
ed of him a sign from heaven, as if he had not yet given any. 



! 



83 

Even the impious Herod was probably afraid to do this 

rhen Christ was sent to him by Pilate, although he had 
or a long time desired to see him, and to see some mira- 
le wrought by him. 

Q. May we not well wonder at his own disciples? 

A. We may wonder that after so many exhibitions of 
his power they also should seem to be without understand- 
ing. He thus reproves th^m for it: "Having eyes see ye 
not? and having ears hear ye not? and do ye not remem- 
ber — when I break the five loaves among five thousand" 
— "How is it that ye do not understand?" 

Q. What is there remarkable in the healing of the blind 
man which they brought to him at Bethsaida? 

A In this miracle, which is not recorded by any other 
evangelist, it is stated that Jesus took the blind man by 
the hand and led him out of the town, and when he had 
spit on his eyes and put his hands on him he asked him "if 
he saw ought?" To which the blind man replied "I see 
men as trees walking?" 

Q. What did Jesus then do for him? 

A. He put his hands upon his eyes again, and made him 
look up, "and he saw every man clearly." And Jesus 
sent him to his house, and said, go not into the town, nor 
teli it to any in the town. 

Q. Why did Christ lead the man out of town? 

A. Perhaps to shew how much he was affected by their 
unbelief; so great, notwithstanding all that they had seen 
and heard. 

Q Why did he not restore the blind man at once, as 
usual? 

A. He took means to lead out his faith gradually, and 
give him a more distinct and sensible perception of the 
operation of this healing — this creating power. We are 
much more sinsible of the operations of nature in produc- 
ing the corn and the grass of the field, than we should be 
if they were brought forth instantaneously. 

Q, Why did the blind man at first see men as trees 
walking? 

A. It may mean that he saw them confusedly in some 
analogy to his former associations. Or perhaps he actually 
saw both men and trees inverted, and which seemed mov- 
ing in that posture. This probably would be his first sen- 
sation upon the restoration of sight, as it comports with 



54 

well known facts in relation to the theory of vision, since 
the images of things are in reality thrown upon the eye in 
this manner. 

Q. Who answers the question in this discourse of Christ 
with his disciples concerning himself: "Whom do men 
say that I am?" 

A. Here Peter answers for them all, as he does in Mat- 
thew, "Thou art the Christ." In Matthew he adds, "the 
son of God.' 1 By which we understand that the evangel- 
ists consider the Christ as the son of God 

Q. What is the import of Christ's words in reply to 
Peter, Matt. 16, — "Blessed art thou bimon Barjona, for 
flesh and blood hath not revealed it (this truth) unto thee, 
but my father which is in heaven." It shows that the saving 
knowledge of Christ is a knowledge of him as a divine 
saviour; and that this knowledge of him comes from hea- 
ven. As it is written; "they shall be all taught of God " 

Q. W r hy does he so often charge his disciples as he 
now does, and as he did also at his transfiguration, not to 
disclose the fact openly that he was the son of God? 

A. The answer is the same as has been before given, 
that as Christ's full time had not come, an improper use 
might have been made of the naked truth. This was in a 
great measure true til! after his resurrection, and it affords 
the reason why he permitted his own disciples to be igno- 
rant of his whole character and mission, till after that 
event. 

Q. What did he from this time begin to teach them? 

A. "That the son of man must suffer many things, and be 
rejected of the chief priests and elders and scribes, and 
be killed, and after three days rise again." 

Q. Does not the effect of this more open declaration 
upon the disciples explain the foregoing? 

A. It does. The effect was such that Peter, probably 
representing the. feelings of them all, "rebuked him." At 
which Christ turned and looked upon his disciples, and 
then said to Peter, "Get thee behind me, Satan, for thou 
savorest not the things that be of God, but of men." 
Matthew adds also this, "thou art an offem-e unto me." 

Q is it not unaccountable that Peter, at the very time that 
he had acknowledged him to be the Christ the son of God, 
shoula be so ignorant of the way in which he was to ac- 
complish the great work of salvation? 



85 

A. It is unaccountable, unless we suppose that Christ 
had designedly in the first part of his ministry withheld 
these facts fiom them; and that they understood him on 
these subjects as speaking metaphorically, for so they un- 
derstood most of his teaching. 

Q. What moreover confirmed them in this understanding? 

A. They were satisfied of his divinity, and of course 
supposed it was not in human power to make him suffer 
beyond what, he himself voluntarily submitted to. 

Q. How do you explain their misconception? 

A. Not comprehending that part of the divine plan, which 
made it necessary that Christ should actually die and rise 
again for the salvation of his people, any reference to these 
facts under the circumstances must of course be mysterious. 
For even the prophets, who were divinely inspired on 
this subject, "searched diligently what, and what manner 
of time, the spirit which was in them did signify when it 
testifyed beforehand the sufferings of Christ and the glory 
that sTiould follow." In the very next chapter we find 
him saying the same things to the disciples, and they do 
not understand him, and yet are afraid to ask him. 

Q. How does he conclude this conversation? 

A. By telling his disciples and all others that whosoever 
will follow him must take up his cross; (alluding to his 
own death upon the cross;) and that whosoever shouid 
lose his present life for his s^ke should find it again; and 
whosoever would save his (present) life either by denying 
him or being ashamed of him, should lose his eternal 
life. And then he sums up the whole in this awful reflec- 
tion: " What shall it profit a man if he shall gain the 
whole world and lose his own soul," 



CHAPTER IX. 

Christ's transfiguration, Mt. ~7* L. 9; he tells them who Elias was; 
casts out a deaf and dumb spirit, which his disciples could not, Mt, 
17,* L. 9; he foretells his death; reproves the ambition of his disci- 
ples, Mt. IS,* L. 9; and because they forbid one casting out devils, 
L. 9, shows the sin of offending the weak, Mt. 18,* L. 17; warns 
them to part with all sin, Mt. IS.* 

Q. Does the appearance of Moses with Elias on the mounl 
of transfiguration, prove that Moses also was translated? 
8 



- 86 

A. It does not. Although it seems to a fiord an argu- 
ment for those who are of this opinion. This opinion is 
fortified hy the Jewish tradition, noticed hy the apostle 
Jude, chapter 9. That Michael the arch-angel contended 
with the devil about the hody of Moses. But we do not 
know that the question between them respected t lie trans- 
lation of Moses. Nor do the holy scriptures seem to have 
left this as a proper subject of discussion. 

Q. Does the transfiguration prove the divinity of Christ? 

A. This whole scene, together with the voice from 
heaven expressly declaring him to be the son of God, is 
one of the highest evidences of Cluist's divinity. Because 
he not only on this occasion had this attestation, but he 
actually put on some of the transcendant glory of his di- 
vine character. 

Q,. What do we learn of the conversation of Christ with 
Moses and Elias? 

A. We are so far informed respecting it by Luke as to 
know that it related to the decease of Christ, "whrch he 
should accomplish at Jerusalem.'" Probably the disciples, 
as their senses were overpowered, did not comprehend 
more than this. None of the evangelists but John were 
present on that occasion, and he does not record the trans- 
figuration, probably because the others had done it. Pe- 
ster however, another of the witnesses, speaks of it in a 
very solemn and particular manner in his second epistle, 
chapter 1. "For we have not followed cunningly devised 
fables, when we made known unto you, the power and 
coming of our Lord Jesus Christ, but were eye witnesses 
of his majesty. For he received honor and glory from 
God the father, when there came such a voice from the 
excellent glory: This is my beloved son in whom I am 
well pleased; which voice from heaven we heard whea 
we were with him in the holy mount." 

Q. What does this meeting of Moses and Elias further 
import? 

A. It shows the connection of the old and new testa- 
ment dispensations; and that Moses, the giver of the law, 
and Elias, the restorer of it, were types of Christ, and as 
such connected with him in the great work of mercy, the 
consumation of which he was about "to accomplish at 
Jerusalem," by his death and resurrection. 

Q. Did not this appearance of Moses and Elias, with 
the tiansformation of Christ, give an assurance of the great 
doctrine of the resurrection itself? 



87 

A. It did. For Luke adds another circumstance omitted 
by the rest. He says of Moses and Elias, that they ap- 
peared in glory. That is, in (he form of the heavenly in- 
habitants. Here then, these disciples, so to speak, were 
admitted to the sight of an anticipated resurrection. 

Q. How does Christ treat the ambitious disputation of 
his disciples? 

A. He treats it as a sinful ambition; & sets a little child 
in the midst of them, saying that they must become as lit- 
tle children; and that whosoever would he great among 
them should be least of all, and servant of all; intimating 
that their distinction as his ministers ought to be according 
to their usefulness in the church, and the service they 
should render to each other; and that at the last day they 
should take rank accordingly. So that even among his 
true ministers, some of the first should be last, and the 
last first. 

Q. What evils have arisen in the church of God from 
this sinful ambition? 

A. Even the spirit of antichrist itself has grown out of 
it. And at the present day the fruits of it appear in those 
overgrown hierarchies, which are utterly anti-christian 
both in form and spirit. 



CHAPTER X. 

Jesus teaches in Judea; answers the question concerning divorce, Mt. 
19; his disciples forbid little children to come unto him, Mt. 18*, L. 
18; instructs the rich young man, Mt. 19.* L. IS; predicts his own 
death; reproves the ambition of Zebedee's children, Mt. 20;* gives 
eight to blind Bartimeus, Mt. 20,* L. IS. 

Q. What may be further noticed of the children brought 
to Christ? 

A. He was much displeased with the spirit which his 
disciples manifested on the occasion; because they seemed 
not to understand either the design of his coming, or the 
nature of his kingdom. Nor did they rightly estimate the 
motives of those who brought their children to him. 

Q. What was their motive in bringing them? 

A. That they might obtain the blessing of Christ as a 
divine teacher, and receive such instruction as would be 
suited to the occasion. And the impression would foa 



88 

such as would be likely to remain with the parents, and be 
retained for the children in after life. It is said that the 
celebrated Ignatius of Antioch was one of these children. 

Q. How does this case teach us? 

A. It teaches the propriety and duty of bringing our 
children to Christ, who is as truly present with his peo- 
ple, and whose gospel blessings are as free now as when 
he was upon earth. So that even they who do not bap- 
tize them should not withhold ihe dedication of them. 

Q. What peculiar circumstances of this transaction de- 
serves notice? 

A. The parents brought (he children that he might 
touch them only; whereas he took them in his arms con- 
descendingly, u and put his hands upon them and blessed 
them." 

Q. What does this blessing import to us? 

A. It affords an animating encouragement to believing 
parents in all future generations, for the faithful dedica- 
tion of their children; and also furnishes a hope that those 
who die in infancy are received into the arms of this bless- 
ed saviour in heaven. 

Q. Who came running and kneeling to Christ, saying, 
u Good master, what shall I do that I may inherit eternal 
life?" 

A. The young man noticed in Matthew 1 9, who had 
probably been a witness ot the foregoing transaction. 
And from the condescending manner in which Christ had 
received the children, he was encouraged to apply for a 
blessing suited to his own case. 

Q. How did the saviour receive him? 

A. He received him affectionately; and after learning 
from him that he had been an observer of the command- 
ments from his youth, he looked on him and loved him. 

Q. What does Matthew make the young man say? 

A. "What lack I yet?" To which Jesus replied, in all 
the tenderness of mercy, and in the sincerity of truth, 
u One thing thou lackest. Go and sell that thou hast and 
give to the poor, and thou shalt have treasure in heaven, 
and come, take up the cross and follow me. And he went 
away grieved, for he had great possessions " 

Q. Why did our Lord put this young man upon such a 
severe trial? 

A. He saw through his natural amiableness of charac- 
ter, a carnal attachment to the world; and that his hopea 



89 

of heaven were founded on his present attainments in self- 
righteousness, and in such additions to it as this interview 
would enable him to make. 

Q. Did our Lord put life eternal in his case, upon any 
other footing than that on which it stands for all? 

A. He did not. If he be understood literally, as in his 
sovereign wisdom directing him to sell all and follow him, 
then it was his duty to do it. If he be understood only 
to say, that he must dispose of his wealth in such a manner 
as to do the most good with it, and to take up his cross 
in the use of it, so far as circumstances might require for 
his sake and the gospel's, it would be no more in either 
case, than is required of every follower of Christ Thus 
explained, Christ makes it a touchstone for this young 
man, and for all his disciples. 

Q. What remark does he afterwards make upon this 
case ? 

A. It is this. "Flow hardly shall they that have riches 
enter into the kingdom of God." But when his disciples 
in astonishment, reply, "who then can be saved!" Fie 
explains it, of them that "trust in riches." 

Q. How then is it "easier for a camel to go through 
the eye of a needle, than for a rich man to enter into the 
kingdom of God?" 

A. This is a comparative expression. It is to all hu- 
man appearance, and according to the course of this world, 
true in fact. And yet with God there is no impossibility, 
for his almighty grace can overcome the strongest attach- 
ments, and take the heart away from all the world unto 
himself. 

Q. What was the import of Solome's request for her 
sons, the two sons of Zebedee? 

A. It is piobably explained by a reference to what our 
Lord had said to his disciples; that they should sit "on 
twelve thrones, judging the twelve tribes of Israel." L. 
27, 30. Understanding his late discourse concerning his 
death and resurrection metaphorically, they now more 
than ever expected he would in some wonderful manner 
display his glory, and take to himself a kingdom on earth. 

Q. Why did he say to them; "ye know not what ye 
ask?" 

A. Because he knew they had mistaken the nature of 
his kingdom, and made no calculations for the trials be- 
8* 



90 

longing to it. And therefore he says, "Are ye able to 
drink of the cup that 1 shall drink of'?"' 
Q,. When they said, "we are able," how did he reply? 
A, t; Ye shall indeed drink of my cup, and be baptised 
with the baptism that \ am baptised with. But to sit on 
my right hand and on my left is not mine as the son of 
man to give. It is among the rewards of the last great day. 

Q, How did they drink of his cup? 

A. They both suffered- martyrdom. James was the 
first of the twelve apostles who had this honor, from the 
third Herod, and John was the last, who was by order 
of Domitian thrown into a chaldron of boiling oil, from 
which he was miraculously delivered, and afterwards 
banished to the Isle of Patmos. 

Q. Why were the other disciples offended at the sons 
of Zebedee for making this request? 

A Not only because it was an ambitious request, that 
they might take rank of the apostles; but because they also 
misunderstood the nature of Christ's kingdom. They 
were all looking for an earthly kingdom — a spiritual and 
holy kingdom indeed they did expect; but yet one in 
which there would be a glorious display of temporal do- 
minion, by which Christ would "restore again the king- 
dom to Israel." Otherwise they would all have readily 
submitted, as they did after the resurrection, to the ex- 
pectation of their final rewards in the kingdom of glory. 

Q,. How did Christ treat blind Bartimeus who sat by 
the way side begging? 

A. This man, when he heard that it was Jesus that 
passed by, said, "thou son of David have mercy on me. 5 * 
And when they charged him to hold his peace be cried 
the louder; u lhou son of David have mercy on me." Till 
Jesus stood still and commanded him to be called, and said, 
"What wilt thou that I should do unto thee?"' 

Q. How did he answer? 

A. He said. u Loul that I may receive my sight." — 
Jesus said, "Go thy way, thy faith hath made thee whole; 
and immediately he received sight, and followed Jesus in 
the way." 

Q. What may we notice here? 

A. The strength and earnestness of his faith, upon 
which Christ himself lays such an emphasis. What a 
moment of expectation with this poor blind beggar, wait- 
ing for an answer to his request! And O! what an hour 



91 

of extacy, while in the full enjoyment of his sight he fol* 
lowed his beloved Jesus in the way! So every sinner 
should come to Christ, and he loo would say, "Lord re- 
move this grievous blindness; let my eyes behold the 
day!" He would then know something of that extacy of 
joy which Bartimeus felt when the light of day poured in 
upon his soul, as well as his body. 

Q. Notice another thing? 

A. See the cheerfulness and vigor of his resolution!— 
As soon as they had said to him, "rise he ealleth thee," 
he cast away his garment (probably an outside tilthy one) 
and came to Jesus. So the sinner should cast away his 
filthy covering and come to Jesus. 

Q. Another? 

A. Look at the freedom with which Christ reproves 
him! He is not offended at his crying aloud, nor at his 
importunity. But he sets it all down to the account of his 
faith. This is one of the many instances in which Christ 
gives conntenance to the importunity of sinners. Nor is 
this inconsistent with the great truth: "By grace are ye 
saved through faith." 

Q. What'iinally? 
' A. Observe how he followed Jesus in the way, and 
seemed to say, "O that all the blind but knew him and 
would be advised by me, surely they would hasten to him; 
he would cause them all to see." Happy beggar! This 
was probably the last miracle that Jesus wrought in that 
region; as he was now on his return from Ephraim to 
Bethany, where he arrived in his last return to Judea, six 
days before the passover. [See notes at the end of 
John 12th.] 



CHAPTER XI. 

Jesus rides into Jerusalem, Mt. 21,* L. 19, J. 12; curses the barren 
fig-tree, Mt. 21;* drives the traders from the temple, Mt. 21,* L. 19} 
directs his disciples how to pray; silences the chief priests by asking 
them concerning the baptism of John, Mt. 21,* L. 20. 

Q. What may be further noticed of this second purga- 
tion of the temple? 

A. It is recorded by all the evangelists but John, who 
alone records that in the beginning of Christ's ministry, 
when he made a scourge of small cords for the purpose 
of driving out the sheep and oxen, &c. 



92 

Q. How does Mark differ from the others as to the 
time of this purgation? 

A. Mark puts it on the day after he rode into Jerusa- 
lem; whereas Matthew and Luke appear to place it on 
the same day. 

Q. How will you explain this variance? 

A. It may be explained — either by supposing that as 
Jesus taught in the Temple every day subsequent to that 
in which he rode into Jerusalem until the passover, he 
must have persisted in this purgation fiom day to day. — 
[See Luke 1 9, 47.] And therefore although it was in fact 
made on the day he rode into the city, it was a continued 
act from day to day; so that both statements may be tak- 
en as they stand — or by supposing that Mark, as he is 
more particular here than I he others, has stated the fact 
as it occurred; whereas Matthew and Luke have only 
noted it parenthetically or generally, without regard to the 
the order of time. The first explanation will probably bo 
found the most satisfactory. 

Q. Was there any thing in this cursing of the fig-tree 
unbecoming the dignity of Christ's character? 

A. There was not. As the fig tree of that country, was 
not only a rich fruit, but of great value to the subsistence 
of its inhabitants, a barren tree would be distinctly no- 
ticed as such. Accordingly our Lord gives us in another 
place, a very instructive parable upon one, on which an 
husbandman had been seeking fruit for three years; and 
finding none, he at last ordered it to be cut down as a cum- 
berer of the ground, [Luke 13,] — a solemn warning to all 
unfruitful prolessois of religion. 

Q. What peculiar application had this cursing of the 
fig-tree? 

A. It had a pointed reference to the state of the Jewish 
church in connection with his prediction of the destruction 
of their city and temple on account of their barrenness and 
hypocrisy. 

Q. What use does Christ make of this act for his disci- 
ples? 

A. He takes occasion from it to show the power of 
faith. As man he exercised a high and holy faith in God. 
In (his faith he tells his disciples they might remove 
mountains and cast them into the sea; and that whatso- 
ever they should ask in this faith should be done for them. 



93 

Q. Of what does he remind them in connection with 
the fo regoing? 

A. That one essential quality of this prayer of faith is, 
that they themselves must first forgive those who should 
trespass against them; and that without this they could 
expect nothing of their heavenly father. All ivhi6h shows 
us the disinterestedness, confidence, and heavenly Handed- 
ness, of that "effectual fervent prayer of a righteous 
man," which "availelh much." 






CHAPTER XII. 

Christ's parable of the vineyard let out to husbandmen Mt 21,* Lukfi 
20; the question of paying tribute to Cesar, Mt. 22,* L. 20; with 
the Sadducees on the resurrection Mt. 22,* L. 20; with a Scribe on 
the first commandment of the law, Mt. 22,* L. 20; he demands of 
the Scribes whose son Christ was, Mt. 22,* L. 20; warns the people 
against their ostentation; notices the widow's offering of two mites, 
Luke 21. 

Q. What was the purport of the question concerning" 
tribute to Cesar? 

A. It was one which many of the Jews made a matter 
of conscience under- their* law; and upon winch their 
teachers were divided. They presented it to Christ, not 
only as a difficult question, but as an ensnaring one. Be- 
cause they did not perceive how he could decide it with- 
out exposing himself, eitlier| to the civil government as 
unfriendly to Cesar, or to the Sanhedrim as an unbeliever 
in the sacredntss of the Mosaic law. The point of his 
turn upon them, and the wisdom of the answer under the 
circumstances, must have confounded them, and command- 
ed universal admiration. This question, in itself an un- 
reasonable one, upon the answer of our Lord showed the 
most glaring absurdity; for the Jews were then not only 
under the dominion of Cesar, but their very money in cir- 
culation bore his image and superscription. 

Q What is eminently noticeable in the teaching of our 
Lord? 

A. His frequent and apt recurrence to first principles in 
morals and religion. This is very remarkable in his an- 
swer to the question respecting the first commandment of 
the law. The very making of this question by the Jews, 
phovvs their misconception of the divine law. For what 



94 

enlightened mind would ask, Which is the greatest of the 
ten commandments? Or whether there is any other com- 
mandment greater than these? 

Q. Does this mode of teaching" hy a recurrence to first 
pinciples lead to speculation rather than practice? 

A. It does not. It is calculated to call us back from 
dangerous speculations, to the simple elements of truth. As 
in this instance of Christ's resolution of the whole law and 
prophets into the love of God and the love of man; which 
throws more light upon the Jewish law, than all their de- 
bates from Solomon to Christ. 

Q. Whence then comes the mischief of logical and met- .. 
aphysical discussions in theology? 

A. It arises from the vanity of extending our inquiries 
beyond the limits of human knowledge, and overleaping 
the boundaries of divine revelation. There is a vast differ- 
ence between the reduction of truth to first principles, as 
they are found in common sense, and in the word of Cod, 
and there stopping our inquiries; and those investigations 
which tend to unsettle the foundation of first principles. 

Q. But how are the whole law and prophets contained 
in the love of God, and man? 

A. Because, all that the prophets taught, had its founda- 
tion in the law of the ten commandments, and the whole of 
the ten commandments are built upon our relations to God, 
and our relations to men. So, that all the duties which we 
owe to God in the first table, are comprized in loving him 
•with all the heart; and all the duties which we owe to one 
another in the second table, are summed up in loving our 
neighbor as ourselves. Therefore; "on these two com- 
mandments hang all the law and prophets." 

Q. What, too common error, is corrected by this teach- 
ing of our Lord? 

A. It is this, that the law of the ten commandments, or 
Sinai covenant as it is sometimes called, has been varied, 
and in some respects narrowed under the gospel. Where- 
as this love, in every item of it, is as unchangeable as the 
constitution of the divine government; being founded in 
the relations of God and man. 

Q. What then was the design of publishing this law 
upon Mount Sinai, with such awful sanctions, in connec- 
tion with the Jewish dispensation? 

A. It was a republication of the moral law which Adam 
had before the fall; and had no other connection with the 



95 

Jewish system of atoning sacrifices, and the obedience of 
faith connected with them, than it . has with the atone- 
ment and faith of the gospel. In both, it shows the holi- 
ness of God, and his righteousness in t he justification of 
the sinner through Christ; and that the obedience of true 
faith, is essentially, a fulfilling of the eternal law of right- 
eousness. Because it is as true under grace, as under 
law, that u without holiness no man shall see the Lord." 

Q. Our Lord himself now puts the question to the peo- 
ple. " How say the scribes that Christ is David's son; 
when David himself calls him Lord?" 

A. This question is intended to confound the scribes by 
their own scriptures, and lead the people to a belief in his 
divinity. For David speaking by the holy Ghost, had 
6aid, "The Lord said unto my Lord, sit thou on my right 
hand, till 1 make thine enemies thy footstool. " [Ps. 110, 1.] 

Q. Are there any other parallel passages? 

A. There are. Christ is called both "the root and the 
offspring of David." [Rev. 22, 16] The root, as the 
6on of God and Lord of David. The offspring, as he was 
of the house and lineage of David, "the seed of David ac- 
cording to the flesh." [Rom. 1, 3.] 

-Q. How does this chapter conclude? 

A. With our Lord's observation of the poor widow, 
who had cast two mites into the treasury. He notices this 
case perhaps as an illustration of loving God with all the 
heart, of which he had lately been speaking. While the 
rich cast into the treasury of God of their abundance, 
leaving themselves enough for all their superfluities; she 
in her penury cast in all that she had, trusting to Provi- 
dence for her daily bread. This the Lord knew, who 
knew her circumstances and her heart. 

Cfc. What does this teach us? 

A. This little incident, which had wholly escaped the 
observation of men, was noticed by the gieat searcher of 
hearts. The case shows how little things where the heart 
is concerned, will go to make up our character in the sight 
of God, who weighs the actions of men by their motives; 
and who will regard even a friendly cup of water given to 
his disciples. Thus will all our vvoiks be valued at the 
last day, by him^'who seeth not as man seeth." 




96 
CHAPTER XIII. 

Christ foretells the destruction of the temple; the signs and accompa- 
nying events; no man knoweth of the day or hour; therefore w» 
ought to watch and pray, Mt. 24,* L. 21. 

Q. Was this great prediction of the destruction of the 
city and temple literally fulfilled? 

A. It was, contrary to all appearances, and all human 
probability at the time of the prediction. The city itself 
was a strong place against the warfare of that period. — 
And the temple was a building of immense weight and 
strength. Some of the stones were no less than seventy 
feet in length, and of great breadth, and thickness; and yet 
the very ground on which it stood was ploughed up by 
the Romans, in search of treasures which they supposed 
might have been buried under it. Titus had determined to 
save the temple. But such was the tumult of the Jews and 
the rage of the soldiers, that he found it impossible. 

Q,. Where was Christ at the time of giving this predic- 
tion? 

A. He was sitting with his disciples on the mount of 
Olives over against the city, having the city and the tem- 
ple under their eye; a circumstance which makes his ob- 
servations the more impressive; especially in connection 
with the other awful predictions, of his second coming, and 
the end of the world. 

Q. How may we divide the consideration of this subject? 

A. We may consider the preceding signs of this de- 
struction — the evils of the time itself, with the warning to 
his disciples to flee out of the city — and the second coming 
of Christ, connected with his exhorlation to prayer and 
watchfulness with reference to this great event. 

Q,. What may be said of the preparatory state of the 
Jews for this event? 

A. Although the signs of these calamities were then in 
some degree apparent from the temper and slate of that 
restless people; yet these signs were chiefly to be looked 
for after the gospel had been published throughout all 
nations, (that is of the Roman empire). The Jews would 
as a nation persevere in their unbelief and rejection of the 
gospel; and would be looking for and going after false 
Christs. One pretender after another would rise, till 
they should be driven to a state of despair and madness, 
both civil and religious; and at length exasperate the 
Romans to destroy their state, with their temple and city. 



97 

Q. Will you enumerate some of these preparatory signs? 
A. They were wars, and famines, and fearful tokens; 

■ such as earthquakes, and celestial omens, among the Jews, 
and neighboring nations: and these evils increasing from 
year to year, as if utter destruction was at hand, toge- 
ther with bitter and unrelenting persecutions, accompa- 
nied with fear, distrust, and hatred; even to the giving 
up of brother by brother, of the son by the father, and of 
the father by the children — all which are set forth, in the ^ 
histories of that period. 

Q. What consolatory w T ords did Christ leave for his 
disciples in these days? 

A. Although he tells them that they must be brought 
before kings, and rulers, and councils, for his sake, yet he 
advises them not to be anxious, nor even to premeditate 
what they should say in their defence; since it would be 
given them by the Holy Ghost, to speak that which all 
their adversaries would not be able to gainsay or resist. 

Q. What definite and peculiar sign is given as a sure 
and near indication of approaching destruction? 

A u The abomination of desolation, spoken of by Daniel 
the prophet," six hundred years before the event, u stand- 
ing in the place where it ought not " This was the Roman 
Eagle, the profane standard of their army. When this 
should stand in the holy land, and near the holy city threat- 
ening its destruction, it was to be regarded by the chris- 
tians who believed the prophecy, as certain evidence of 
its immediate fulfilment. They were warned accordingly 
to take their flight in season, to the mountains, that is, to 
the retired and unfrequented parts of the country, as fore- 
seeing the inevitable destruction of the city. They did 
this, as history informs us, by an opportunity providential- 
ly given them. The Roman army, for some unaccounta- 
ble reason, was for a short period withdrawn from the city, 
so that all the faithful escaped the destruction which fell 
upon a million of the unbelieving Jews. 

Q. What were the evils attending the destruction of 
Jerusalem? 

A They were such as never had been, nor ever should 
be afterwards. Whether this be taken literally, or com- 
paratively, the prediction was wonderfully fulfilled. The 
sufferings of the Jews at this period have no parallel in the 
history of the-world. Eleven hundred thousand are said 
to have perished, one half by famine, pestilence, and mu- 
9 



98 

tual destruction among themselves, many of them subsisting 
upon the flesh of their own children. In short, the miser- 
ies of this period are beyond all description. 

Q. How did our Lord connect with the foregoing pre- 
dictions, that of the last judgment? 

A. In such general and mysterious language, as was evi- 
dently designed to blend the events together, so as to give no 
distinct revelation of the end of the world; and yet with 
such manifest allusions to his second coming to judgment, 
that no one can read it without this impression. Indeed he 
says expressly, " of that day and hour knoweth no man, 
no, not the angels, neither the son, but the father." Here he 
speaks of himself as the son of man, to whom the father 
had not revealed this fact, nor authorized him to fix the 
time of its coming to pass. 

Q. How does it appear, that this is spoken of a distant 
event, as distinct from the destruction of Jerusalem? 

A. With respect to this destruction, Christ says, " veri- 
ly, I say unto you, that this generation shall not pass, till 
all these things be fulfilled." But as to " that day and 
hour," he says; " the son of man, is as a man taking a far 
journey, who left his house and gave authority to his ser- 
vants, and to every man his work, affd commanded the 
porter to watch." 

Q. What memorable fact does Luke mention, which 
throws further light upon the foregoing explanation? 

A. It is this. Speaking of the condition of the Jews 
after the destruction of their city, he says, " They shall 
fall by the edge of the sword, and be led away captive 
into all nations; and Jerusalem shall be trodden under foot 
of the Gentiles, until the times of the Gentiles be fulfilled — 
a prediction now made good before our eyes — then only a 
general allusion to the great prophetic period of Daniel, 
and of St. John afterwards; this period is the forty and 
two months, or twelve hundred and sixty days of years, 
which we trust is now near its close. 

Q. What is recorded by Matthew as giving still further 
light upon this subject? 

A. Speaking of u that day and hour," Christ says, "As. 
it was in the days of Noah, so also shall the coming of the 
son of man be" — u they were eating and drinking, marry- 
ing and giving in marriage, until the day that Noah enter- 
ed into the ark, and knew not till the flood came, and took 
them all away"—- ct then shall two be in the field," or " in 



99 

the mill," one shall be taken and the other left; evidently 
referring to the final separation of the righteous and the 
wicked, at the second coming of the son of man. 

Q. How many of the Evangelists have recorded these 
predictions? 

A. All of them, with some variations, except John. — 
He has omitted them probably, because he wrote his gos- 
pel after the destruction of Jerusalem, when most of them 
had heen fulfilled; and because he was reserved to embody 
and carry out the New Testament prophecies, as he has 
done in his apocalypse. 

Q. What warning and exhortation did our Lord give in 
the conclusion? 

A. It was one to his ministers especially, and to all his 
followers, to be prepared for this great and last day. Mat- 
thew has it. '" Who then is a faithful and wise steward, 
whom his Lord hath made ruler over his household, to 
give them meat in due season? Blessed is that servant, 
whom his Lord when he cometh shall find so doing" — But 
woe to that servant, " who shall say in his heart my 
Lord delayeth his coming; and shall begin to smite his fel- 
low servants, and to eat and drink with the drunken. The 
Lord of that servant shall come in the day that he looketh 
not for him, and in an hour that he is not aware of, and 
shall cut him asunder, and appoint him a portion with the 
hypocrites. There shall be weeping and gnashing of teeth" 
— " Therefore be ye also ready. 1 ' Luke says, " Watch 
ye therefore, and pray always, that ye may be accounted 
worthy to escape all these things that shall come to pass, 
and to stand before the son of man." And this Evangelist 
thus concludes, u Watch ye therefore, for ye know not 
when the master of the house cometh; at evening, or at 
midnight, or at cock-crowing, or in the morning; lest 
coming suddenly he finds you sleeping. And what I say 
unto you, I say unto all, watch." — 

The remaining three chapters of this gospel are included in the ge-D- 
eral harmony — See note at the end of the twelth chapter of John. 



THE GOSPEL ACCORDING TO ST. LUKE. 



Q. What account have we of the life of this Evangelist? 

A. There is nothing recorded of him, before he is named 
as a companion of St. Paul*; nor can we attain to any cer- 
tain history of him before this. He is generally supposed 
to have been of Antioch in Syria. He was a scholar, and 
physician, and it has been said, was converted under the 
ministry of the apostle Paul. Some have supposed, he 
was one of the seventy sent out by Christ. Their ap- 
pointment being mentioned by him, and not by any of the 
other of the Evangelists, favors this opinion. And the 
opinion is further strengthened, by his more minute early 
history Oi Christ than any of them. 

Q. Does he claim to be an original witness of the facts 
which he records? 

A. He first says, that he records them as they were 
delivered by those " who from the beginning were eye wit- 
nesses, and ministers of the word." But immediately adds, 
that he also had u a perfect understanding of all things 
from the very first." All which seems fairly to amount 
to this. That although not personally present on all oc- 
casions, so as to be an eye and ear witness of all that he 
has recorded of Christ*, which must have been true also 
of the other Evangelists; yet that he had been a witness 
of the whole life of Christ " from the very first." There- 
fore he was among his earliest disciples, and probably one 
of the seventy. 

Q. In what language was this gospel written? And at 
what time? 

A. It was written in the Greek language; about the 
year sixty-two — twenty-seven or eight years after the 
death of Christ. 

Q. What is the style of Luke compared with the other 
Evangelists? 

A He is distinguished for accuracy, copiousness, and 
for a rich polish, and happiness of expression; which show 
him to have been a scholar.' 



101 

Q. What induced him to write his gospel? 

A. He gives his reasons in his preface. That many 
others had attempted it; some of whom were not duly qualifi- 
ed, as we find that there were many spurious gospels written, 
some of which are still extant. He was therefore moved 
and qualified by the spirit of God to write his gospel; as 
he had himself "a perfect understanding of all things from 
the very first." 

Q, What is the ground of its claim to be of divine au- 
thority ? 

A. Besides its internal evidences; and that of its being 
in harmony with the other gospels; it has been received 
from the first, as being divinely inspired, and is one of the 
four, which were reduced to an harmony early in the se- 
cond century; from which all others were excluded, as not 
of divine inspiration. Some have thought it to be what 
St. Paul calls, my gospel. Rom. 11. 16. 



CHAPTER I. 

Introduction to the gospel. Account of Zacharias; his vision in the 
temple; Elizabeth conceives, and hides herself five months. The 
Angel appears to the Virgin Mary in the sixth month, and promises 
her a son who should be the Messiah; she visits Elizabeth, is saluted 
by her, and prophesies. The birth, naming, and circumcision of 
John; Zachai ias restored to his speech, and prophesies; the manner in 
which John spent his youth. 

Q. How does Luke introduce his gospel? 

A. By an address to Theophilus, showing the occasion 
and the reason of his writing it. 

Q. Who was Theophilus, to whom Luke addresses 
both his gospel, and the acts; in the first of which he styles 
him most excellent? 

A. It is not agreed who he was. It seemsmost probable, 
that he was some eminent person of Rome, under a ficti- 
tious name, who was either a concealed believer; or one 
anxiously desirious to know the truth of the gospel history. 

Q. Who were the parents of John? 

A. Zachariah, a priest of the course of Abia, as estab- 
lished by David 1. Chron. 24. 10. and his wife Elizabeth, 
a daughter of Aaron; who were far advanced in age, and 
both righteous before God. 

8 * 



102 

Q. How was it made known to Zacharias, that they 
should have this son in their old age? 

A. An angel of the Lord appeared to him for this pur- 
pose, while he was ministering in the Temple, in the order 
of his course. 

Q. What did the angel say, this child should be? 

A. He told Zacharias that he should be great in the 
sight of the Lord, that his parents should have joy and 
gladness, and that many should rejoice at his birth And 
that he should go before the Lord his God, in the spirit 
and power of Elias; to prepare his way before him. And 
that his name should be called John. 

Q. Did he believe the angel? 

A. He doubted so much of what had been said to him, 
that the angel gave him this sign of the certainty of his 
words. He was dumb, and not able to speak, until the 
child was born and named, as had been directed by the 
angel. 

Q. What took place in the intermediate time? 

A. In the sixth mnoth of Elizabeth, the angel Gabriel 
(probably the same who had appeared to Zacharias) ap- 
peared to the Virgin Mary and said, " Hail thou art high- 
ly favored! The Lord is with thee; blessed art thou 
among women." 

Q. How did she receive the heavenly messenger? 

A. She was greatly troubled, at a salutation so extraor- 
dinary, and so wonderful. But the angel went on to ex- 
plain it, and said, " Fear not Mary" — for thou u shalt 
bring forth a son, and shalt call his name Jesus. He shall 
be great, and shall be called the son of the highest; and the 
Lord God shall give unto him the throne of his father 
David, and he shall reign over the house of Jacob forever; 
and of his kingdom there shall be no end." To whom 
Mary humbly replied — " Be it unto me according to thy 
word." 

Q. Where did Mary go after this? 

A, She arose, and went into the hill country, where her 
cousin Elizabeth resided, and they met each other with 
great joy. When Mary, from the salutation and blessings 
of Elizabeth, was moved to utter forth, in the voice of in- 
spiration, a beautiful hymn; praising God for his mercy 
to her among women, and for his salvation to his people 
Israel. (Mary staid with Elizabeth about three months, 
and then returned to her own home. 



103 

Q. What do we next find ? 

A. That when Elizabeih'sfull time had come, she brought 
forth a son, who on the day of circumcision, was both by 
his father and mother named John, as the angel had direct- 
ed. Whereupon the tongue of Zachrias was immediately 
loosed; and he also broke forth in a spirit of praise, at once 
sublime and pathetic, both as to the salvation, with which 
God had a visited and redeemed his people," and as to the 
high calling of his son, who should u go before the face of 
the Lord to prepare his ways." 

Q. Have we any further account of John? 

A. The scriptures are silent after this, as to Zacharias 
and his wife. Nor do we hear any more of John until he 
was thirty years of age; for " he was in the desert until 
the day of his shewing unto Israel." 



CHAPTER II. 

Jesus is born at Bethlehem, Mt. 1. 2.* an Angel announces it to the shep- 
herds; the heavenly hosts appear to celebrate his birth. His circum- 
cision; his presentation in the Temple; Simeon and Anna prophecy 
concerning him. At twelve years old, he is found among the doctors; 
he returns and submits to his parents. 

Q. Where was Jesus born; and under what circum- 
stances? 

A. He was born in Bethlehem of Judea, the city of 
David's birth, ahout five or six miles south of Jerusalem; 
where his parents had come to be enrolled for taxation, 
with others of the house and lineage of David; under a 
decree of Augustus Cesar, made upon the whole Roman 
empire, then in the pride of their dominion called the 
whole world. 

Q. Why was he born in a stable, and laid in a manger? 

A. His parents though of a royal descent, and respecta- 
ble standing, were poor, and unable to provide better ac 
commodations, among the crowd of more wealthy strangers 
there collected on that account. 

Q. Of what was this mean condition of his birth, indi- 
cative? 

A. It showed the humble outward circumstances in 
which he was to pass through life. 



104 

Q. Was this inconsistent with the dignity of his divine 
character and mission? 

A. It was not. For God stands in no need of our world- 
ly honors to sustain the character of his son. Moreover, it 
was suitable for him, " Who though he was rich, yet 
for our sakes beeame poor, that we through his poverty 
might become rich." This affords us one reason, why he 
has chosen the poor of this world, " rich in faith, and heirs 
of the kingdom which he hath promised to them that love 
him." 

Q. To whom was the birth of Christ announced as the 
saviour? 

A. To the shepherds in the plains of Bethlehem, as they 
were keeping watch over their flocks by night, It was 
also about the same time iqtimated by the spirit of God to 
the wise men of the east, who afterwards came to Jerusa- 
lem to enquire for him, as recorded by Matthew. 

Q In what manner was the birth of 'Christ made 
known to the shepherds? 

A. "The angel of the Lord came upon them, and the 
glory of the Lord shone round about them, and they were 
sore afraid." And the Angel said unto them " Fear not; for 
behold I bring you good tidings of great joy, which shall be 
to all people. For unto you is born this day in the city 
of David, a saviour who is Christ the Lord." 

Q. What sign did he give them? 

A. That they should, "find ihe babe wrapped in 
swadling clothes, and lying in a manger." 

Q. What other wonderful event occurred? 

A. " Suddenly there was with the angel, a multitude of 
the heavenly hosts praising God, and saying, glory to God in 
the highest, and on earth peace and good will to men." 

Q. What did the shepherds do, w r hen the angels were 
gone away from them? 

A. They said, u Let us go unto Bethlehem, and see this 
thing which is come to pass." And when they had found 
Joseph and Mary and the babe, lying in a manger, " they 
made known abroad" what had been told them, and return- 
ed glorifying and praising God for all the things they had 
heard and seen ." 

Q, What is said of the circumcision of Christ? 

A He was circumcised according to the law of Moses 
at eight days old, and they called his name Jesus, as the 
angel had directed them. 



m 

Q. What took place in the Temple, when he was pre- 
sented according to the law of purification! at the end of 
forty days? 

A. Good old Simeon, to whom it had been revealed, 
that he should not see death until he had seen the Lord's 
Christ, came by the spirit into the Temple, and took the 
babe in his arms, and said, "Lord now lettest thou thy 
servant depart in peace, for mine eyes have seen thy sal- 
vation." Likewise Anna a prophetess spake of him to all 
them that looked for redemption in Israel. 

Q, What is the next account of Christ? 

A. At twelve years of age, he went up to Jerusalem 
with his parents, who having lost him, after three days 
search in the company and in the city, to their great as- 
tonishment found him among the doctors, both hearing 
them, and asking them questions, at which all were aston- 
ished. 

Q. What further account have we of his early life? 

A We have none; except that he went down to Nazar- 
eth with his parents, and was subject to them; and that he 
increased in wisdom, and in stature, and in favor with God 
and man. Infinite wisdom has seen fit to throw a veil over 
the next eighteen years of his life, till he was thirty years 
old, when John baptized and announced him as the Mes- 
siah, or ihe Christ. The first is his Hebrew; the second 
in his Greek name, signifying the annointed one. 



CHAPTER III. 

The ministry of John, Mt.3.* M. I;* his^testimony Mt. 3. M. 1. 1*1. 

He isimprisond by Herod, Mt. 14.* M. 6.* Christ's baptism, Mt. 3* 
M. 1 J. 1; his genealegy Mt. 1.* 

Q. What Roman Emperor reigned when John opened 
his ministry? 

A. Tiberius, the third of the twelve Cesars. It was 
in the fifteenth year of this emperor, Pontius Pilate being 
governor of Judea, and Herod Antipas the second Herod 
of the new testament being Tetrach of Gallilee, that John 
came preaching the baptism of repenteuce. 

Q. What question did this extraordinary person raise 
among the people? 

A Whether he were the Christ? To which he an- 
swered I am not, but said," I indeed baptize with water; 
but there cometh one after me, who is mightier than I. 



106 

He shall baptize you with the Holy Ghost and with fire." 
Q, Was the baptism of John, the same as gospel or 
christian baptism? 

A. It was not; either in form, or in its design. Not in 
form; for it was not in the name of the Father, Son, and 
Holy Ghost. Not in design; for the Old Testament dis- 
pensation was not then closed; and that of the New could 
not begin till after the death of the testator. John was 
the forerunner of Christ; and baptised his diciples ex- 
pressly as such, and as a moral purification preparatory 
to the gospel; saying, " there cometh one after me might- 
ier than I." 

Q. Why was Christ himself baptized of John? 

A. There are at least three reasons for it. First: It 
was done for the same reason that he was circumcised; 
that he might fulfil all righteousness, or duty. Second: 
That he might thereby sanction the mission of John, as in- 
troductory to his own. Third: John's baptism of Christ, 
may be considered as the seal of his ordination to the 
high priesthood of the new testament; and as such refer- 
ed to by St. Paul, Heb. 4. 4. 5." No man taketh this honor 
unto himself, but he that is called of God as was Aaron. 
So also Christ glorified not himself to be made an high 
priest; but he that said unto him this day have I begotten 
thee." This prediction of David, Ps. 2. 7. was fulfilled at 
his baptism by a voice from Heaven. " This is my be- 
loved son, hear him." 

Q. How did Christ himself baptize? 

A. He baptized, not himself but his disciples, even 
while John was baptizing, probably in the form of John's 
baptism, and to sustain the character of John. But neither 
of these baptisms, was gospel baptism, not being the seal 
of any covenant transaction; and therefore they were oc- 
casional, and passed away. Of course we hear nothing of 
Christ's baptizing by his disciples, either in the commis- 
sion of the apostles, or of the seventy. 

Q. What became of John? 

A. He was put in prison by Herod, and afterwards 
beheaded by him, at the instigation of his wicked wife, 
for the reproofs he had given Herod on her account. 
Mt. 14. 

Q. How long did the ministry of John continue? 

A. As he was about six months older than Christ, 
his ministry began so much earlier than Christ began 



107 

his; but did not continue longer than was necessary to 
introduce Christ as the Messiah. 

Q. Does the wisdom of God appear in all this? 

A. It does appear, that when John had accomplished 
the great ohject of his mission as the harbinger of Christ, 
he was withdrawn, so as to leave his ministry with the 
greatest effect, and put it out of the way of the gospel 
ministry. 

Q. What is said of the genealogy of Christ in this 
chapter? 

A. It is generally agreed to be that of Mary through 
Nathan up to David, Abraham and Adam; whereas that 
in Matthew, is the genealogy of Joseph the husband 
of Mary, from Abraham down, through David and Sol- 
omon. 

CHAPTER IV. 

Jesus is led into the wilderness: fasts forty days, is tempted of Satan; 
preaches in Galilee Mt. 4* M. 1; goes to Nazareth and so speaks that 
they attempt to kill him. He casts out an unclean spirit M. 1*, 
heals Peter's wife's mother Mt. 8* M. 1; works other miracles, and 
teaches throughout Galilee. Mt. 8. M. I. 

Q. Where did Jesus go after he was baptized by 
John? 

A. He w r as a led by the holy spirit into the wilder- 
ness"; where, after the example of Moses, and Elias, 
he fasted forty days, probably in the same place where 
they fasted — in Horeb the mount of God. 

Q. Why did both John and Christ begin their minis- 
try at thirty years of age? 

A. Because this was the age at which the Jewish 
priests and levites began their service under the law. 
See Num. 4. They served from that to fifty years, and so 
they were numbered by the houses ot their fathers. 

Q. What may we suppose w r as the object of Christ's 
fastings and temptation? j- 

A. These trials, and the prayers and devotions connect- 
ed with them, were intended to prepare him for the work 
upon which he was about to enter— the redemption of the 
%vorld — a work greater than its first creation. 

Q, In what did this preparation consist? 

A. In three things. First: In withdrawing himself from 
the world, even from the ordinary means of living in it, 



108 

Second: In his entire devotion to God, so entire, and so 
long continued, that, he fasted forty days. Third: In his 
trial and temptatioa; which was necessary for him as the 
captain of our salvation, who was to be "in all points 
tempted as we are," and eventually, " made perfect 
through suffering." 

Q. How were all these things necessary? 

A. As he was now to consecrate himself to God, for his 
great undertaking, his withdrawing from the world, his 
devotion, bis fasting, and prayer, for a time equal to that of 
his prototypes, Moses and Ehas, and finally his enduring 
the suggestions of satan, some how to lighten this burthen 
which the holy spirit had laid upon him; or at least to turn 
it to his account, seem all to enter into the idea of this con- 
secration. Thus he, u through the eternal spirit offered 
himself without spot to God," both as the author and 
finisher of our faith. 

Q, How iar do the evangelists go in the accounts of 
this temptation of Christ? 

A. John does not record it all, because others had 
done it minutely. Mark only mentions it generally. But 
Matthew and Luke, both give a particular account of it; 
not so particular however as to satisfy curiosity; but 
enough so to show the nature of the temptation. Luke 
does not mention Christ being set on a pinnacle of the Tem- 
ple, but he agrees with Matthew in almost every other 
circumstance. 

Q. By what spirit was Christ led into the wilderness? 

A. He was led of the holy spirit, and not tempted by 
satan in this particular, as has been too often supposed. 
Nor did he ever in any instance, comply with the sug- 
gestions of the devil. But in the power of the same spirit, 
by which he was led into the wilderness; he returned to 
Gallilee, the very spirit that descended on him at the river 
Jordan, and in which he wrought miracles, and " taught in 
their synagogues, being glorified of all." 

Q. Frequent mention is made in the new testament of 
the Jewish synagogue, and that Christ taught in them; 
what were they ? 

A. They were houses of religious worship, built not only 
in the land of Israel to accomodate those who were distant 
from the Temple, but in other countries wherever there were 
a number of Jews. They originated probably out of what 
are called, in the old testament in earlier tine ?s, high- 



109 

places, or places consecrated for prayer and worship, 
which were usually on heights and in groves, before these 
houses (which in the Greek language are called syna- 
gogues,) were erected. In these were prayers, reading 
of the scriptures, and expositions of them,. with other teach- 
ings, and indeed all parts of the Temple services were had 
here, as far as we recollect, except those pertaining to 
the holy of holies, and the offering of sacrifices, and the 
great feasts- Even the heathen magistrates and others 
erected them for the Jews Of the centurion it is said, 
" for he loveth our nation, and hath built us a synagogue." 
L. 7. 2. 

Q. What took place at Nazareth, where he had been 
brought up, as he read and taught in their synagogues, 
which is not recorded by any other evangelist? 

A. When the book of Esias had been given him to read, 
as he had been accustomed to do, he opened it to the 
place where it was written, tc The spirit of the Lord is 
upon me, because he hath annointed me to preach th& 
gospel to the poor. He hath sent me to heal the broken 
hearted, to preach deliverance to the captives, the re- 
covering of sight to the blind, to set at liberty them that 
are bruised; and to preach the acceptable year of the 
Lord." 

Q. What did he then do? 

A. u He closed the book, and gave it again to the min- 
ister, and sat down; and the eyes of all were fastened on 
him." He then said, " this day, is this scripture fulfilled 
in your ears." 

Q. How did they now reproach him? 

A. They said, " Is not this Joseph's son? And he told 
them, " no prophet is accepted in his own country." 

Q. Why were they filled with wrath, so that they led 
him to the brow of a hill to cast him down head-long? 

A. He had reminded them that God would send his 
mercy to whom he pleased, and by his own messengers. 
And instanced the widow of Sarepta, to whom Elijah was 
sent in the famine; and Naaman the Syrian, who was 
cleansed by Elisha, while there were many lepers in 
Israel. 

Q. How did he escape from his murderers? 

A. He went miraculously through the middle of them* 
and came down to Capernaum, and there taught on the sab- 
bath days. 

t 



110 

Q. How was be received at Capernaum? 

A. They were astonished at his doctrine; for his word 
was with power. 

Q. Did he work any miracle at this time? 

A He did. But not until the man with an unclean 
spirit had cried out, " let us alone, what have we to do 
with thee, Jesus of Nazareth? Art thou come to destroy 
us? I know thee, who thou art, the holy one of God " He 
then rebuked him, saying, u hold thy peace and come out 
of him " And they were all amazed; and his fame went 
out through all the place. 

Q Did he work other miracles in this place? 

A. When the sun was down, and the sabbath ended, 
they brought to him all the sick, and he healfd them, and 
devils came out of many, saying, u thou art the Christ." 



CHAPTER V. 

Jesus teaches from Simon's ship: the miraculous draft of fishes; Simon 3 
James, and John, follow him, Mt. 4.* M. 1.* He cleanses a leper, 
Mt. 8* M. 1*; withdraws for prayer; heals a paralytic, and forgives 
sins, Mt 9* M. 2*; calls Levi, and eats with publicans, Mt. 9* M. 2, 
vindicates his disciples for not fasting. Mt. 9* M. 2. 

Q. Is this teaching from Simon's ship, and the miracu- 
Jous drafc of fishes, mentioned by the othei evangelists? 

A. It is not: Nor is there any other instance of a mir- 
aculous draft of fishes mentioned by any of them, except 
that after his resurrection. There is another circumstance 
in which this evangelist differs from Matthew and Mark. 
He does- not notice the calling of Andrew with Peter. 
Whereas John speaks of Andrew as first following Christ 
of his own accord, or rather by the intimation of John the 
Baptist whose disciple he was, and bringing his brother 
Peter to Christ. Chapt. 1. 

Q. What should we say on these variances in the evan- 
gelists? 

A. First: As it is not supposed that every such inci- 
dent which took place is recorded; it is very natural that 
in these minor things, there should be circumstantial dif- 
ferences, especially in regard to the calling of the twelve, 
and before they were embodied. Second: As to the miracu- 
lous draft of fishes, it seemed designed to convince them 



in 

of the divine power of Christ. Andrew might have 
been satisfied before, and therefore he is not now mentioned. 
Peter, James, and John, had probably visited Christ be- 
fore, but had not been so fully convinced of his heavenly 
mission as to leave their occupations for his sake. Nor is 
it probable that any of them ever followed him till they had 
seen and felt something connected with the call, or in the 
call itself, satisfying them that it was a divine call. This 
idea is confirmed by what Christ said to Nathaniel; show- 
ing him that he knew the hearts of men. See John 1. 

Q. Under what circumstances, and in what manner did 
Christ call these first disciples? 

A. He met with them at the lake of Gennesaret, where 
they were engaged in fishing, the business of their occu- 
pation He requested the privilege of standing in one of 
the ships to teach, as a convenient position for this purpose. 
These disciples were among his hearers; and it is not im- 
probable that their minds were prepared by it for the call 
he was about to give them. 

Q. Did he make the call as soon as he had done speak- 
ing? 

A. He did not. But as if to thank them for the use of 
the ship, or boat, he directed them, although they had 
toiled all night and taking nothing, to launch out for a 
draft; when they enclosed a great multitude of fishes, a draft 
so evidently miraculous, that Peter fell down at Jesus, 
knees, and said, " Depart from me, O Lord, for I am a sin- 
ful man;" confessing perhaps the very truth which he had 
just been teaching. In these circumstances they were pre- 
pared for the call; and our Lord made it in this peculiar 
manner, he said to Simon, "Fear not: from hence- 
forth thou shait catch men." St. Matthew records it thus. 
Speaking to Peter, Andrew, James, and John, he says, 
" Follow me and I will make you fishers of men." Now 
it is probable he said both, addressing himself first to 
Simon, as it was his ship which he had made use of; and 
afterwards to the others, as these four disciples all appear 
to have been called at this time, and never to have left him 
afterwards. 

Q. What other eminent disciple did he call about this 
time ? 

A Matthew who wrote the gospel under his name, and 
whom St. Luke calls Levi, an honorable addition made 
to his name after his calling, like that of Paul. He was a 



11* 

publican, and was sitting at the receipt 01 custom, wnen 
he was called. But such was the power of Christ's word, 
hat it went to his heart, and he rose up, and left all, and 
followed him, although his business was a public one, and 
lucrative. 

Q. What did Levi do immediately after this? 

A. He made Christ a great feast in his own house; and 
there was a great company of publicans and others, such 
as Levi had been associated with, who sat down with 
them. 

Q. What may we infer from this? 

A. This feast, which Levi made for Christ, shows that 
his calling and devotion to Christ, was not inconsistent 
with the innocent festivities and enjoyments of social life. 
And that he had not, by becoming a disciple of Christ, laid 
himself under obligations to those monkish severities, and 
abstractions from all common intercourse with his former 
friends, which have been since taught in the church of 
Christ. Besides, he doubtless wished that others might 
become acquainted with the saviour he had found. 

Q. Was there any thing unsuitable in Christ's accept- 
ance of this invitalion? 

A. The Pharisees raised this question; and murmured 
against him, because he ate with publicans and sinners. 
Even their objection however, did not go against the feast, 
but against the company. And he answers them, by such 
a reference to the object of his ministry, and such are reproof 
of their own unbelief and self-righteousness, as entirely to 
silence them. u They that are whole, need not a physi- 
cian, but they that are sick. I came not to call the right- 
eous, but sinners to repentence." 



CHAPTER VI. 

Jesu9 vindicates his disciples for plucking corn on the sabbath, Mt. 12.* 
M. 1; shows how it is lawful to do good on the sabbath day, Mt 12. 
M.3; his enemies are filled with madness, Mt. 12; spends the night 
in prayer before ordaining his twelve apostles, heals divers dis- 
eased persons, Mt. 3; pronounces woes and blessings, and teaches 
Jove, meekness, &c. The foolish builder, Mt. 7.* 

Q. How did Christ vindicate his disciples for plucking 
and eating the ears of corn on the sabbath day? 

\. Bv referring the Pharisees to what David did when 



IIS 

be was an hungered, which they approved; as showing 
that works of necessity and mercy were always to be 
done on the sabbath even under the law. " I will have, 
mercy and not sacrifice." And by saying expressly, that 
he himself was Lord of the sabbath. 

Q. What was the necessity for plucking the ears of 
corn ? 

A. They were hungry; and probably they had no other 
opportunity to satisfy their hunger at that time. Nor is it 
improbable that they were frequently under the necessity 
of gathering their meat from the fields, in passing from 
place to place, as they had a right to do by the Jewish 
law. The only question was, had they a right to do it on 
this day; and it is justified by the necessity of the case. 

Q, How may we understand our Lord in saying, as 
Mark records it, that " the sabbath was made for man, and 
not man for the sabhath?'" 

A. That the sabbath, although an holy and spiritual 
institution, both under the law, and under the gospel, is a 
benevolent one. To observe it, is as much our interest as 
our duty, It may be said therefore, that it can never in- 
terfere with works of necessity and mercy, which are 
duties of prior obligation. This shows the goodness of 
God, even in the ten commandments of the moral law. We 
are also to understand that the sabbath is for all mankind 
as well as for the Jews. 

Q. Is it improper then to call it an institution of mercy? 

A. It is not improper to call it such, either in the Jew- 
ish or christian dispensation, as they are both dispensations 
of mercy. Yet it would be incorrect to say that it was 
such before the fall; for then Adam needed no mercy. 

Q, How is the son of man, u Lord also of the sabbath?" 

A. He is not only Lord of all things; fe^t as the son of 
man, the second Adam, he represents the interests of the 
whole human race, and has a right to look at the end of 
the institution: and as mediator, into whose hand the gov- 
ernment of the church and of the world is committed, he 
has a right to change it from the seventh to the first day of 
the week, which is the christian sabbath. Christ by this 
observation, seems to have looked forward to this new 
sabbath in the gospel church. 

Q. What practical comment did he give of what he had 
said of the sabbath? 

A. On another sabbath he entered into the svnagogue and 
10* 



114 

.i^iii, ancl (here was there a man with a withered hand, 
and they watched him, whether he would heal on the 
sabbath day, that they might have cause to accuse him. 
Matthew says, they asked him, if it was lawful to heal on 
the sabbath days? and it seems that he asked them, in reply 
to their question, whether it was lawful to do good on the 
sabbath day? and then he adds, if a sheep shall fall into a 
pit on the sabbath day, would not a man take it out? 
When he had thus confounded them, he said to the man, 
whom he had before ordered to stand up, " stretch forth 
thine hand; and he stretched it forth, and it was restored 
whole as the other " 

Q. Has the devoted christian any real difficulty in un- 
derstanding this law of the sabbath? 

A. He has none. The more spiritual he is, the more 
supremely he is devoted to the service of God, so much 
the more clearly does he comprehend the design of this 
blessed institution, as it stands, in " the light and liberty 
of the sons of God." In a perfect obedience, there would 
be a perfect freedom. In this sense, heaven will be an 
everlasting sabbath. 

Q. Is it possible that all this teaching, and goodness, 
connected with a miracle, should fill the scribes and Phari- 
sees with madness? 

A. We can hardly realize it when we read it; and yet 
they even held a council to contrive how they might de- 
stroy him; which shows the malice and wickedness of 
their unbelief. " They hated me without a cause." — \ 
Mt. 15. Ps. 7- No wonder that he should, on another 
occasion, intimate to them, that they were in danger of 
committing the unpardonable sin. 

Q. On what occasion, did our Lord spend a whole night 
in prayer? 

A. When he was about to ordain his twelve apostles. 
No other evangelist mentions this prayer at the ordaining 
and sending for his twelve disciples. And yet what could 
be more suitable on so great an occasion? When he enter- 
ed on his ministry, after his baptism by John, he fasted 
and prayed forty days for his own consecrafion, to the 
great work on which his father had sent him into the 
world; and now, when he is about to lay the foundation 
of his gospel church, and to select, and ordain, and send 
forth his apostles for this purpose, how appropriate is it, 
that he should set apart a special season, to prepare him- 



115 

self to give, as well as them to receive, the qualification 
for so high an appointment. 

Q Was he alone in this season of prayer? 

A. The evangelist does not inform us whether he was 
alone, or whether some of his diciples might be with him. 
He however did not, till it was day, call them together 
for their appointment. He then named and numbered 
them, and not only gave them the privilege of being with 
him; but also the power to go forth and preach the gospel, 
and to heal diseases, and to cast out devils, in his name. 

Q. Why was the number of these disciples limited to 
twelve? 

A. In a correspondence to the form of the Jewish 
church. These twelve apostles are the foundation of the 
christian church, as the twelve patriarchs were the foun- 
dation of the Jewish theocracy. 

Q. What may we suppose was the object of our Lord, in 
bringing the twelve, thus early into his company and minis- 
try? 

A. That he might always have about his person, some 
followers in whom he could confide; and to whom he 
might impart his joys and sorrows, as well as his counsels; 
and that they might imbibe his spirit, and become the de- 
positories of his doctrine. And especially, that they 
might be eye and ear witnesses of his whole life and 
transactions, and be able to record, and to assist others in 
recording them for future generations. 

Q. Why are they called apostles? 

A. Because as Christ himself was the apostle (or sent) 
of God, so also they were his apostles; whom he would use 
and then leave behind him, as his representatives in the 
ministry of reconciliation, and therefore he said to them, 
" As my father sent me, so send I you." 

Q. Why were they mostly uneducated men? 

A. To show Christ's disregard of wordly distinctions. 
And to show to greater advantage, his power in their 
miraculous gifts, and extraordinary endowments. 

Q. What does this prayer of Christ further teach us? 

A. That all great concerns are to be laid out and be- 
gun with prayer; especially in the affairs of religion and 
the church of God. Because it becomes their dignity 
and importance; and because they cannot be expected 
to succeed without the blessing of God. 

Q. Is it not still more instructive to the ministers of 
€hnsl? 



116 

A It is. Here is a special example for them in the 
s ction ; ledication of suitable men for the holy 
mim'slry, Et shows that they are not to calculate too 
nv upon the natural, or acquired endowments of 
those whom they would send forth in this great work; 
but more upon their entire devoiion to it, and upon 
their consecration by the prayers and spiritual exerci- 
ses connected with their selection and ordination. 

Q. How many instructive examples of the great head 
of the church, may be here brought together? 

A. His own consecration, in his forty days fasting 
and temptation; his first purgation of the temple, at 
the beginning of his ministry, recorded by John, chap. 2; 
his prayer, preparatory to the ordination of his twelve 
apostles; his second purgation of the temple near the 
close of his earthly ministry, connected with his rid- 
ing into Jerusalem; and his prayer at the dedication 
and final commitment of his disciples and his church 
just before he entered the garden of Gethsemane, John, 
17. 

Q. Great multitudes were now collected around him 
from all parts of the country, extending from Judea to 
the coasts of Tyre and Sidon; in what manner were 
they healed? 

A. Such was now the number of the diseased who 
came for healing, that it was impossible for him to 
attend to every case particularly. And therefore they 
sought to touch him; for in this way there went virtue 
out of him, and healed them all. 

Q. What does this show? 

A. That they must come to him to be healed; and 
yet that he did not need to be informed of the peculiar 
circumstances of each case. He stood in no need of 
means, yet he would not discourage the proper use 
of them. Great as the multitude was, not one went 
away without the blessing which was sought; for u he 
healed them all". 

Q. Is any thing remarkable connected with this heal- 
ing? 

A. There is a great variety of instruction, more par- 
ticularly directed to his disciples, but intended also for 
all; such as blessings, woes, and cases put to explain, 
and enforce the principles of the gospel. 

Q. How does this instruction begin? 



117 

A. It begins thus. He lifted up his eyes upon his 
disciples, and said, "Blessed be ye poor, for yours is 
the kingdom of God." Luke here sets down a par- 
tial enumeration of the beatitudes, which are given at 
large by Matthew, Chap. 5, and in similar language; 
although it is not to be supposed, that this is given by 
Luke as part of Christ's sermon on the mount, but as 
similar teaching on another occasion. 

Q. What are some of the gospel doctrines which 
follow? 

A. "Love your enemies; do good to them that hate 
you" — u and pray for them that despitefully use you" — 
"and as ye would that men should do to you, do ye 
also to them likewise" — Be ye therefore merciful as 
your heavenly father is merciful." 

Q. Why are these called gospel doctrines? 

A. Because, they are not so clearly contained in the 
old testament; and they are not to be found in any 
other religion in the world. They are fundamental and 
discriminating, because they imply every thing that is 
good, and exclude every thing that is evil, and are 
therefore manifestly, the fulfilling of the whole law of God. 

Q. What did Christ finally say to the hearer and doer 
of these things? 

A. He compares him to a wise man who built his 
house upon a rock; while those who should hear them 
and do them not, are like the foolish man who built his 
house upon the sand, which the floods would undermine 
and overthrow. 

Q. Is the gospel then lost upon a multitude of its 
hearers ? 

A. It is lost, and worse than lost upon them; be- 
cause many of them will build upon it in such a man- 
ner, that the stream of death will sweep away the very 
foundation of their habitation, and their hopes. 



CHAPTER VII. 

Jesus heals the Centurion's servant, Mt. 8*; raises the son of the widow 
of Nain; sends back the messenger of John with an account of his 
miracles, Mt. 11*; bears testimony to John, Mt. 11*; is entertained by 
a Pharisee; and a woman of bad character annoints his feet. 

Q. Is this miracle of raising the widow's son record- 
ed by any of the other evangelists? 



118 

A. It is not. But it is one which would be likely 
to be handed down by tradition, among the disciples, 
and others, as peculiarly interesting; and therefore Luke 
records it, as what those who went before him had 
omitted. 

Q. What was this case? 

A. Jesus was passing with his disciples and a great 
multitude about him, into the city of Nain, a place about 
ten or twelve miles from Capernaum, where he had heal- 
ed the Centurion's servant the day before; when at 
the gate of the city, he met a funeral procession. They 
were carrying out a dead man, trie only son of his mo- 
ther, and she was a widow — a very lamentable case 
of bereavment, which appears also from the multitude 
of the city that was with her. 

Q. Was there any expectation of what followed? 

A. None at all. If our Lord went there for this oc- 
casion, it was known only to himself. But no sooner 
had he seen the poor widow in this situation, than he 
was moved with compassion. Knowing all the circum- 
stances, he did not stop to enquire into the case, but 
said to her, u weep not, and came and touched the bier" 
in such a significant manner, that the bearers stood still. 
Then he said, as if it had been a voice from heaven, 
"young man I say unto thee arise." 

Q.' What is the further account of it? 

A. It is not such as any uninspired writer would have 
given, it is simply vt and lie that was dead sat up, and 
began to speak, and he delivered him to his mother 

Q. How would an uninspired writer have given it to 
us? 

A. He would have spread around it, some splendid 
description of a vast concourse of people, in awful ex- 
pectation of seeing so great a miracle, as the raising a 
dead man from his bier; and this dead man in that situa- 
tion rising up and speaking to them; whiie his weeping 
mother was receiving hei lost son, brought to life again, 
with an inexpressible ecstacy of joy, and gratitude to her 
benefactor 

Q How does the evangelist leave the impression of 
this wonderful miracle? 

A As if the, spirit of inspiration, under which he 
wrot< , would not permit him to descend to these cireum 
Stantiai details for the puipose ot setting off the account, 



119 

he only notices the effect. "And there came a fear on 
all, and they glorified God, saying "that a great piophet 
is risen up among us; and that Cod hath visited his peo- 
ple." The report of this great miracle, as might be ex- 
pected, went out through all the region. 

Q. Is there not something in it, to excite our highest 
admiration? 

A. There is indeed; such a silent display of divine 
power, in connection with the tenderesr sympathies of 
humanity, as to give us an interesting and adorable view 
of the mediatorial character of our Emanuel It re- 
minds us of u the still small voice" of the Lord God of 
Elijah, at Horeb the mount of God; who stood as it were 
unmoved in presence of the whirlwind, and the earth- 
quake, and the fire; but whem hf> heard this u still small 
voice," of the great Emanuel, "God manifest" in a per- 
sonal form, he wrapped his face in his mantle. 

Q. What took place at the house of Simon the Pha- 
risee, when Jesus dined with him? 

A. A woman, known to be a sinner, stood at his feet 
behind him weeping; and she washed his feet with tears, 
wiped them with her hair, and kissed his feet and an- 
nointed them with ointment. Upon which the Pharisee 
said within himself, this man, if he were a prophet, 
would have known her character. 

Q Did Jesus perceive this? 

A. He knew his thoughts, and said to him, "A cer- 
tain man had two debtors; the one owed him five hun- 
dred pence, and the other fifty; and when they had no- 
thing to oay, he frankly forgave them both. Which of 
them will love him most?" Simon replied; "I suppose 
he to whom he forgave most." And Christ said, he had 
rightly judged. 

Q. How did Christ apply the parable? 

A. By refering him to what this woman had done in 
comparison of his hospitality. He does this, with a 
proportionate approbation of both; showing at the same 
time his perfect knowledge of their characters and hearts. 
He then said, "Her sins which are many, are forgiven 
her; for she loved much, but to whom little is forgiven, 
the same loveth little. 

Q, How may we apply this instruction? 

A We see, how perfectly the teachings of Christ were 
suited to the occasion, and to the character and circum- 



stances of the hearers. If he had not known the thoughts 
and hearts of men, as well as their words and actions, he 
would sometimes have misdirected his instructions. No 
human wisdom could always avoid this error. 

Q. What else does it teach us? 

A. We may notice the freedom of access to Christ. If 
there were any thing forbidding in his character, or repul- 
sive in his mannei, this woman, in the Pharisee's house, 
and without his permission, could not have approached the 
Lord in this familiar manner at a dinner table. 

How easy it is for a penitent sinner to find Christ; and 
how willing he is to receive him in tears! We may al- 
most say, it is no matter when, or where, or with how 
many sins he comes; the acceptance is sure, and the par- 
don is free in proportion to the multitude of his transgres- 
sions, and he goes away rejoicing, and singing; "what a 
saviour I have found !" 

Q. Was there any dissatisfaction among the guests at 
what Christ had said to the woman? 

A. They murmured secretly, at his attempt to forgive 
sins; but said nothing And to avoid the objection at that 
time, he said to her, " Thy faith hath saved thee, go in 
peace." 



CHAPTER VIII. 

Christ went through the villages preaching, and the twelve were with 
him, and Mary Magdalen, Joanna, and others, M. 16: the parable 
of the sower Mt. 13.* M. 4; Christ's mother and brethren desire to 
see him,Mt. 12.* M. 3; the disciples awake him in the storm on the 
lake,Mt. 8. M. 4; the man among the tombs, Mt. 8. M. 5; the de- 
vils enter the swine; healing the woman with an issue of blood> 
Mt. 9. M. 5; raising the daughter of Jairus, Mt. 9. M. 5. 

Q. What may we observe upon Christ's preaching 
through the villages in company with the twelve? 

A. Not that this was an unusual thing with him; but that 
his having before ordained and sent them forth two 
and two to preach the gospel, was neither intended to inter- 
fere with his own personal ministry, nor that they should 
be constantly out on their missions. Indeed it is not proba- 
ble, that they were ever all out at any one time. And al- 
though it is said here, that the twelve were with him, it 



121 

sieed not be understood of the whole number; but of the 
usual number that were about bis person. 

Q. Of whom is honorable mention here made, as in 
company with Christ and his apostles? 

A, Mary Magdalene, Joanna, Susanna, and others, 
a who ministered unto him of their substance." Whose 
memorial is here recorded for all future generations of 
the people of the Lord; a sweet memorial to all who 
love our Lord Jesus Christ. But this is not their only 
one; they were at the foot of the cross when he suffered, 
prepared ointment and spices for his burying, visited his 
sepulchre, and had the honor of first seeing him after his 
resurrection. 

Q. Who were Mary Magdalene, Joanna, and Susanna? 

A. Mary Magdalene is so called from Magdala the place 
of her birth; she is supposed to be the great sinner who 
annointed Jesus in the house of the Pharisee. Joanna, 
was the wifeofChuza, Herod's steward, thought by some 
to be the nobleman, whose son was healed at Capernaum. 
John 4. 46, 53; who on account of this miracle, had u be- 
lieved and his whole house." And Susanna was one of 
the constant friends of Christ. 

Q,. Ho w are we to understand, w r hat is here said of 
Mary Magdalene, "out of whom went seven devils;" 
or as Mark has it, "out of whom he cast seven devils?" 

A. The commentators are divided, into those w T ho un- 
derstand the. expression literally, and those who under- 
stand it figuratively; and they w r ho understand it figura- 
tively are again divided, on the question; whether, the 
seven devils denote the complication and depth of her 
bodily maladies, or the diabolical state of her mind and 
heart before her cure. She is here set down among others 
who were healed of evil spirits and infirmities. But 
whatever she might have been before her conversion, she 
is here placed among those excellent, and highly favored 
women, who had the honor of personally attending and 
sustaining our blessed Lord in his ministry 

Q. To whom was the parable of the sower delivered? 

A. Not only to the disciples and persons before named; 
but to a great company of people out of every city. 

Q What was the object of the parable? 

A. It was intended as a description of the various 
dispositions of those who hear the gospel without any 
11 



122 

profit, or any which is abiding; and also to distinguish 
sue; from those who hear savingly 

Q Will you notice those several hearers, in the order in 
which our Lord has set them c!o-n? 

A He begins with the way-side hearer; whose heart 
is like the sides of the field, or the beaten paths, upon 
which the seed falls from the hands of the sower plenti- 
fully enough, but it cannot enter into the soil, and remains 
to be picked up by the low Is, or troden under foot. 
Q Are there many such hearers of Mie gospel? 
A. There are very many, even of those who attend on 
its ministry and preaching In such persons, t sere is such 
an impenetrable hardness of heart, and unsuitableness of 
the whole frame of the mind, that the divine word takes no 
hold of either; and in a iiUle time every trace of it is re- 
moved and forever lost 

Q. Who is the stony ground hearer? 
A He is one, whose heart is like the shallow, broken, 
Warm soil, of rocky and stony grounds; which gives to 
the seed a quick receprion, and sudden start, but since it 
has little depth and fertility, these sudden and promising 
appearances, disappoint the husbandman's expectations. 
Q. How many are tfiere of this class? 
A. Very many there are, whose superficial views -of 
divine truth, connected with a warm imagination, seem to 
give them a lively sensibility to spiritual things; and they 
set out at once as christians, and form resolutions which 
are as easily broken, as they were hastily made. For 
the heat of persecution, or the drought of <heir sensible 
joys is no sooner come upon them, than they faint away and 
die, and all their religious experience withers up, till the 
winds of unbelief carry it away. 

Q. Who is the thorny ground hearer? 
A. He is such an one, as does not fail to receive the 
word; but he receives it into such a thicket of cares, and 
riches, and pleasures of this lite, as to choke it, as seed 
sown among briars and thorns is choked; so that although 
it spring up and grow, it is overtopped and smothered, and 
cannot bring forth any fruit unto perfection. 

Q. What is the comparative number of this class? 

A. Perhaps it is greater han that of any other hearers 

of the gospel. Here are all those who are included in the 

wide ranges of perplexing and distressing cares, for the 

laboring poor — of the allurements of wealth, for men of 



123 

business — of the enticements of pleasure, for the luxuri- 
ous; and of honor, for those who are ambitious of 
worldly distinctions. Here are all the lusts of the flesh, 
the lusts of the eye, and the pride oflife. O how broad 
is the road here! and how many there be that walketh 
therein! 

Q Must there not then be some better state of the heart 
in those who are fruitful hearers? 

A. It is awfully manifest, that there must be some great 
change in the natural heart of man, before the divine seed 
of truth can take any such root in it, as to bring forth fruit 
unto life eternal. 

Q. What is that better state of the heart, denoted by 
the" good ground in the parable?" 

A. It is here described by our Lord, as an "honest and 
good heart." This state of the heart is evidenced in three 
particulars. First: in the temper with which the divine 
seed is received. Second: in the resolution of the w 7 ill to 
retain it. Third: in the whole mora! power of the mind,- 
to bring forth answerable fruits in a life of godliness. 

Q How is this great change in the moral state of men 
to be effected ? 

A. From the almighty grace of God, operating on the 
heart, to break up its natural hardness, and to soften and 
prepare it for the holy seed; thus enabling us to receive 
" the ingrafted word" in the love of it. 

Q. What is the work of grace usually called? 
A. It is in gospel language, commonly called, a conver- 
sion from a state of sin to a life of holiness. It is to be- 
come new creatures in the moral world. For then, " we 
are his (God's) workmanship, created anew in Christ Je- 
sus, unto good works." 

Q. What have we to do in this work of grace? And 
what is the order of it? 

A. Although it is a work of divine grace, in which we 
are wholly dependent on the power of God, yet this power 
is exercised in consistency with our free agency; and 
therefore taken as a whole, it may be properly said to be 
a work of the joint free agency of the soul of the penitent who 
is acted upon, and of God who acts upon it. So that the 
whole sum of christian doctrine on this point, is brought 
together in the remarkable exhortation »f the apostle to 
the Phillipians, Chap. 2; "work out your own salvation 
with fear and trembling, for it is God that worketh in 
you both to will, and to do of his good pleasure." 



124 

Q. What is the usual order of this work of grace? 

A. God who commanded the light to shine out of dark- 
ness, shines u in the heart to give the light, of the know- 
ledge, of the glory of God, in the face of Jesus Christ." 
Thus co-operating with our pra) 7 ers and efforts to obtain 
Christ, he gives us new perceptions of truth, new desires 
after it, and eventually new comforts in the possesion of 
it; and in this way makes ready, u a people prepared for 
himself" 

Q. What solemn caution is added to the foregoing para- 
ble? 

A. That the hearers and professors of the gospel, should 
not cover up the lighted candle of their profession; but 
let their "light so shine that others seeing" their ""good 
works; may be led to glorify" their u heavenly father." 
The whole is concluded with an awakening admonition to 
all: "Take heed therefore how ye hear " Intimating that 
the very privilege of hearing will be taken away from those 
who do not bring forth fruits meet for repentance. 

Q. How could the disciples be afraid that they should 
lie lost, while they had the saviour with them in the ship? 

A. It shows their ignorance of his character, or their 
forgetfulness of his power to save them; and he reproved 
them for their want of faith. In this tempestuous sea of 
life, the christian is often put upon this experiment of his 
faith, where he may see his sinful unbelief. And what 
shall he do for safety in such cases? Wake up the sleep- 
ing saviour in his soul, who will arise, and say to the tem- 
pest, peace, be still; and there will be peace, O, how safe, 
are they who have Christ with them. For although 
there are times of trouble and danger too, when he may 
seem to be asleep, he will arise and save them in the hour 
of peril. 

Q. What kind of fear was that which the disciples 
showed after they had come to land? 

A, When they came to reflect on their deliverance, and 
how smoothly they had glided on their course after Christ 
had stilled the tempest, they trembled with astonishment 
and adoration at such a display of almighty power as they 
had seen. So the christian now, is often led by the de- 
liverance of his saviour, to high and adoring thoughts of 
him; and to grateful praise for mercies here, as well as 
for the promise of salvation hereafter. 



125 

Q. Having seen the power of Christ on the water, what 
do we see next? 

A. As soon as he had come to land in the country of 
the Gadarenes, and before he had arrived at any city, the 
man among the tombs, met him, of whom both Matthew 
and Mark, have given an account in very similar language. 

Q. Why does Matthew speak of two, while Mark and 
Luke speak of but one of the possessed of devils? 

A. There might be two such persons among the tombs, 
although but one of them had the fierceness and courage 
to meet our Lord, on this occasion. It will be perceived 
that both Mark and Luke give a more particular account 
of this case than Matthew. They show the state of his 
mind after his cure; and that he requested Jesus that he 
might be with him, 

Q. What must have been the effect of this great miracle 
upon the disciples? 

A. They had lately seen the providential power of 
Christ in stilling the tempest; and now they behold his 
power over the world of spirits — that even the devils are 
subject to him; and they remain in silent astonishment and 
adoration. 

Q. Why did Christ permit the devils to enter into the 
swine? 

A. After resolving all such questions into the sovereign 
wisdom of God, as the governor of the world, we may 
perhaps be permitted to say, that it might be to show his. 
disapprobation of the raising these animals, which by the 
Jewish law, were unclean and forbidden. 

Q, What after all is most to be admired? 

A. The change wrought upon the man himself. What 
was he? A wild roving monster, driven by satan from one 
dreadful purpose to another; and more terrible to man, 
than the beasts of prey. What is he now, while sitting at 
the feet of Jesus, clothed, and in his right mind? O what 
a change! How indicative of a sinner stopped in his mad 
course of sinning, and brought away from the power of satan 
into the liberty of the sons of God, He is now mild and 
teachable, and loves to sit at the feet of the great teacher. 
There are some instances of conversion, which like this 
cure, are at the same time, awful and glorious triumphs of 
divine grace. 

Q. Why did not Jesus suffer this man to remain with 
him, as he had requested? 
TV 



126 

A. We are not acquainted with the peculiar circum- 
stances of this man, or of his family connexions; but 
our Lord who knew them all, knew it to be inexpedi- 
ent. And it shows, that tbey may be his private disci- 
ples, and that they may do good as such among their 
own connexions, who are not called to follow Christ 
in a public character. Return, said Christ, "to thine 
own house and show how great things God hath done 
for thee." 

Q. There is another thing here deserving notice— 
What is it? 

A. While the Gadarenes, where these things were 
done, were praying our Lord to depart out of their 
coasts, those on the other side who knew his character, 
were anxiously waiting for his return. So is it now. 
They who know this blessed redeemer, are praying and 
waiting for his presence; while those who know him not, 
are willing, and some even desirous that he would be 
far away from them. 

Q. What remains of this chapter? 

A. Two very interesting miracles closely connected 
together in time. The healing of the bloody issue; and 
raising the ruler's daughter to life. 

While our Lord was on his way to the ruler's house 
In the midst of a great multitude, a woman with an in- 
veterate inward disorder, upon which she had spent all 
she had without a cure, came secretly behind him. and 
touched him, and was instantly made whole. Such was 
her faith in Christ, that she believed if she could but 
touch him she should be healed, and that secretly with- 
out the knowledge of the company. In this she was 
not mistaken But she could not conceal heiself from 
him by whom she was healed. And he would not suffer 
her modesty to conceal from the multitude the blessing 
she had received; and thus hide the giory of the n ira- 
cle. And she came trembling, and Jell down before him 
and declared before all the people what she had done, 
and how she was healed immediately. Upon which the 
Lord said to her in the most affecting tenderness, " Daugh- 
ter be of good comfort, thy faith hath made thee whole: 
go in peace." 

Q. What happened at this moment? 

A. While he was speaking, one came and said to the 
ruler, "Thy daughter is dead; trouble not the master," 



m 

To which Jesus replied, "Be not afraid, only Mieve, 55 
and went to the, house, which was now full of mourners, 
who looked and laughed scornful!} on JesiTs, because he 
said, "the maid is not dead, but sleepeih " And, per- 
haps on account of this contemptuous unbelief, he put 
them all forth, and took the maid by the hand, and com- 
manded her to rise; and then presented her alive to her 
parents, charging them not to let the people know how 
she was raised, probably for the same reason, that he 
had not suffered them to see the miracle; as if his di- 
vine power should be hidden from those who despise it. 



CHAPTER IX. 

Jesus sends out his twelve apestles, Mt. 10* M. 3, 6*. Herod desires t© 
see him, Mt. 1 4* M. 6*; the apostles return, M. 6*; Christ feeds five 
thousand, Mt. 14* M. 6,* J 6; different opinions of him, Mt. 16* M.8;* 
he foretells his death; his transfiguration, Mt.17* M. 9*; heals the 
demoniac, Mt. 17* M. 9*; again foretells his death; checks the ambi- 
tion of his disciples, Mt. 1 8* M. 9*; charges them not to forbid those 
who cast out devils in his name M. 9*; reproves James and John for 
their zeal against the Samaritans; corrects the motives of some who 
would follow him, Mt.S*. 

Q. Is this sending forth of his disciples, the same as 
that recorded by Matthew and Mark? 

A. It is either the same, or else he sent them out at 
several different times in nearly the same words; which 
it is reasonable to suppose. It cannot be the same with 
that recorded in the sixth chapter of this evangelist, as 
the primary selection and ordination of the twelve. Nor 
is this ordination, or the consecrating prayer the night 
before it, recorded by any of the others. Other instan- 
ces of his sending them forth, are to be considered, not 
as sending them forth with new commissions, and new 
powers; but only with further qualifications and instruc* 
tions under their general appointment. 

Q Is there any thing in this chapter to throw further 
light on this particular? 

A Their return noticed in the 10th verse, shows the 
manner in which they executed their commission They 
went out under the special direction of Christ from time 
to time; and when the} returned, made report of their 
ministry. They would therefore of course, in every new 
mission, be reminded of their qualifications, and duties* 



% Where did Jesus go at this time? 

A. Into a desert or private place belonging to Beth- 
said a, to give himself and his apostles rest, and to hear 
the reports of those who had now returned from their 
missions. Yet the multitude found him, and would not 
lei him rest. And he, regardless of his own ease received 
them kindly, and spake to them of the kingdom of 
God, and healed them that had need of healing. And 
then by a miracle fed more than five thousand persons. 
How unwearied in doing good was he whose whole life was 
divided between doing and suffering for those whom he 
came to save! 

Q. When Christ had reproved his disciples for their 
ambitious views, and shown the spirit which they should 
manifest as his ministers, what new occasion does he find 
to rebuke them? 

A. John said to him, "Master we saw one casting 
out devils in thy name, and we forbade him, because he 
followeth not with us." To whom Christ said, "forbid 
him not, for he that is not against us is for us." Mark 
adds, for no man who shall do a miracle in my name, 
can lightly speak evil of me, and as to his motives you 
are not the judges. 

Q. What does the fact, that others besides his imme- 
diate disciples wrought miracles in his name, show? 

A. It seems to intimate that before he sent out the 
seventy, there were disciples of his, whom he had autho- 
rised to work miracles in his name. For it is not here 
said that they attempted to do this; but that they had 
actually done it. And they have the approbation of 
Christ in so doing. Indeed it is higly probable, that there 
were some of the seventy, who might have been thus au- 
thorised before their formal appointment. As Christ him- 
self had the spirit without measure, the communication of 
it was 'Waited only by his infinite wisdom. 

Q. How are we further taught here? 

A. Christ's rebuke of his disciples in this case would 
seem to imply that we should be cautious how we inter- 
fere with other communities of Christians, in their ways 
of building up the gospel kingdom, lest we should hinder 
that which the great head of thr church may approve. 
For we may all safely abide by this truth. As certainly 
as we know that iso one could cast out devils in his name 
without his permission, so also do we know full well 3 



1*9 

that no one can obtain salvation on any other terms than 
those which are common to u* all. 

Q. What other occasion to rebuke the disciples, is 
nearly connected with the foregoing? 

A. It is one not recorded by any other evangelist. As 
the time of our Lord's death was now drawing near, it is 
said; a when the time was come that he should be reciev- 
ed up, he steadfastly set his face to go up to Jerusalem" 
(probably against the persuasion of his friends, and his 
disciples; since he had so lately withdrawn from it, be- 
cause they sought his life, and that of Lazarus also after 
he had been raised from the dead) The Samaritans, through 
whom he passed on his way, were also displeased at 
this determination; especially because it seemed to be de- 
ciding the great question against them — that was; whether 
Jerusalem, or Mount. Gerizim was the place where men 
ought to worship Perhaps too they had known, that 
he had placed them among the gentiles, by directing his 
disci pie*, when he sent them forth to preach, not to en- 
ter into any of -their cities. And therefore they did not 
now recieve him, although he had sent two of his disci- 
ples before his face to prepare for him. And he turned 
to another village, without showing any resentment. 

Q. Did his disciples show the same spirit on this occa- 
sion? 

A. They did not. James and John, the two probably 
who had been sent before him, showed great resentment 
at the treatment of the Samaritans; and requested that 
they might command fire from heaven as Elias did Their 
being now near the place where this was done by Elijah, 
might have suggested this thought. 

Q, How did Christ rebuke them. 

A. By saying to them; "ye know not what manner of 
spirit ye are of, for the son of man is not come to des- 
troy men's lives, but to save them." Which shows how 
little, even those disciples then knew of the new dispen- 
sation, of which they were the ministers We can hard- 
iy realize, that these sons of thunder, should afterwards 
drink so deeply of the spirit of their master. Yet this 
shows what grace can do. In John, this spirit was almost 
angelic, 



130 
CHAPTER X. 

Christ sends out the seventy; pronounces a woe against Chorazin, &c 
Mt. 1); the seventy return with joy at their success. Christ adores* 
the Father for revealing his gospel to babes, Mt.. 11; speaks of his own 
glory, and the happiness of his disciples; the lawyer's: question "who 
is my neighbor?" answered in the good Samaritan; Christ com- 
mends Mary, and reproves Martha. 

Q. Why did our Lord send out seventy disciples, after 
having ordained and sent out the twelve? 

A This is the first and only account we have of the ap- 
pointment of the seventy disciples. The new testament 
is built upon the old, and therefore under the gospel it is 
highly proper to keep in view the great outlines of the first 
dispensation. The twelve apostles answered to the twelve 
Patriarchs. And now the seventy are constituted with 
some reference to the seventy elders appointed by Moses, 
Num. 11. 16. out of which grew the Sanhedrim, or great 
court of the nation. This also was the number employed 
by Ptolemy, to give what is called the Septuagint, or Greek 
translation of the Jewish scriptures. 

Q. How were the seventy sent out? 

A. These seventy disciples, of whom Luke is supposed 
to be one, were commissioned and sent out two and two, 
and in nearly the same words as the twelve had been sent. 
They ioo, were to go without money, and even without 
extra clothing or provisions; and were particularly charg- 
ed not to waste their time in unnecessary salutations by the 
way. After this the twelve were not probably sent out on 
distant missions, as our Lord needed them about his per- 
son, and in more immediate connection with his own min- 
istry. 

Q, Was there any difference in the extent of their com- 
mission, compared with that of the twelve? 

A. It does not appear that the seventy had been ex- 
pressly authorized to cast out devils; for on their return 
they show great joy, in finding beyond their expectation, 
that, even the devils were subject to them in Christ's name. 
But in one respect their commission was more extensive 
than that of the twelve; as they were not like the twelve, 
restrained from visiting the Samaritan and the gentile 
cities. 

Q. Why was this variation made in their commissions? 

A. Because, although it never was our Lord's design 
that his gospel should be confined to the Jews, yet such 



s IS1 

were existing' circumstances, that, in the first opening of the 
gospel, it was expedient thus to restrict the commission of 
the twelve, while tftfc same reasons did not exist as to the 
Seventy who were appointed at a later period The new 
dispensation, must begin with those who had the old one in 
keeping Besides in the fore part of Christ's ministry, the 
Samaritan question, would have been perpetually brought 
forward to the twelve, as appears from the history of our 
Lord's conversation with the woman of Samaria, at Jacob's 
well 

Q. What ministers in the christian church, most resem- 
ble the seventy? 

A. The seventy as such have no successors under the 
gospel ministry. Missionaries and evangelists most re- 
semble them in the nature oftheir undertakings. And the 
example is still worthy to be observed in those circum- 
stances to which it will apply. For instance; all hough 
the number seventy is not to be followed; yet the example 
shows the inexpediency of sending out missionaries singly 
and alone, especially on foreign missions. Their mutual 
aid, and counsel, ar^ of essential importance, both to their 
comfort and success. Nor is this union and co-operati<m 5 
of several engaged in the same w r ork, without its good ef- 
fects, in every form of the gospel ministry, whether 
stated or itinerary. 
I Q What may we connect with the foregoing as a fur- 
ther illustration? 

A. The return of the seventy; an account of which is 
connected with the account of their appointment. We 
have had also a notice of the return and report of the 
twelve at different times. All of which shows, that our 
Lord not only sent out his disciples in companies; but that 
he also from time to time collected them together as in this 
instance, to strengthen them in their mutual understanding 
and fellowship. This is a good example and warrant tor 
the meetings of christian ministers, both in their greater 
and lesser assemblies, stated and occasional. 

Q, What other essential paiticular in Christ's ministers 
snould we notice? 

A. Their entire devotion to their work. This item is 
of very great importance, both to the honor and success of 
the gospel ministry. And therefore he sent them out, 
not as provincial governors and civilians go, v\ ith money, 
and servants, and with extra provision*, aud worldly salu- 



132 

taticns, but with a single eye, and supreme devotion, to the 
great object of their mission; with this expectation, that 
there was charity enough in the gospel to support itself. 
So that they who should preach the gospel, may justly and 
safely calculate to live of the gospel; except where bodily 
infirmity, or some other thing in the providence of God, 
should take the case out of this general rule, when they 
must resort to such means of living as are not unsuitable 
to their standing in the church of Christ. 

Q. What woes does Christ connect with their ministry? 

A. After having charged them to bear testimony against 
those who would not receive them, he notices particularly 
Chorasin, Bethsaida, and Capernaum, as having had very 
great privileges, and he pronounces a woe upon those 
places, for their abuse to them. He says, if the mighty 
works which had been done in them, had been done in 
Tyre and Sidon, " they had a great while ago repented in 
sack-cloth and ashes" — " and thou Capernaum, which art 
exalted to heaven, shalt be thrust down to hell." 

Q. What is the conclusion of this very solemn charge? 

A. "He that despiseth you, despiseth me; and he that 
despiseth me, despiseth him that sent me." " Who then 
is sufficient for these things?" Blessed be God; "we 
have this treasure in earthen vessels, that the excellency 
of the power may be of God, and not of men." 

Q. When the seventy returned rejoicing that even the 
devils were subject to them, what did Christ say to them, 
as applicable to. all christians? 

A. That they should rather rejoice, that their names 
were written in heaven. From which we are to learn, 
that no attainments, or standing in the church of Christ 
here below, are to be compared to a name and place in the 
kingdom of heaven; which is the final reward of every 
faithful minister, and of every true christian. 

Q. In what did Christ himself, now xejoice in the pre- 
sence of his disciples? 

A. He rejoiced in spirit, and said, " I thank thee O 
father" — " that thou hast hid these things from the wise 
and prudent, and hast revealed them unto babes; even so 
father, for so it seemed good in thy sight." 

Q. What does he connect with this? 

A. That which is the Key to the Gospel mystery. 
"No man knovveth who the son is, but the father; and 
who the father is, but the son, and he to whom the son 
will reveal him." 






133 

Q. Why is this truth a Key? 

A. Because, if you lose sight of the divinity of Christ, 
as the son of God, the whole bible is a book of riddles, 
without a key. With this we have a clue to both testa- 
ments. . God's intercourse with men from the garden 
of Eden, down, is rendered intelligible, through him who 
is God manifest in the flesh; and therefore, as, " no man 
hath seen God at any time,' 1 it is the office of him " who 
is in the bosom of the father" to declare him, in such a 
manner that we can in some good sense apprehend him. It 
follows then, that Jesus Christ in his r whole human and 
divine nature is the alpha and omega of divine revelation. 

Q. Upon all this, what did he turn and say privately to 
his disciples? 

A. " Blessed are the eyes, which see the things which 
ye see. For I tell you, that many prophets and kings 
have desired to see those things which ye see, and have 
not seen them, and to hear those things which ye hear, 
and have not heard them." What a privilege to see the 
son of God, and to hear his voice! But ' c blessed are they 
who have not seen, and yet have believed !" 

(fc. What great question did the lawyer here propose 
to Christ, which is not recorded by any other evangelist? 

A. Master, what shall I do, that I may inherit eternal 
life? To which Christ answers, by asking him, "what 
is written in the law? How readest thou?" 

Q. How does he reply to Christ? 

A. "Thou shalt love the Lord thy God, with all thy 
heart, with all thy soul, with all thy strength, and with all 
thy mind; and thy neighbor as thyself." To which 
Christ says, " this do and ihou shalt live." 

Q. What turn did the conversation now take? 

A. The lawyer willing to justify himself, and tempt 
Christ, said, " and who is my neighbor?" 

Q. How does Christ answer his question? 

A. By refering him to the case of the good Samaritan; 
which is generally considered as a parable, but more 
probably it is a real history. A man who in going from 
Jerusalem to Jerico, had fallen among thieves, was wound- 
ed, and left by them half dead. And after both a priest 
and a levite, of his own country, had passed by him on the 
other side of the road, without so much as giving him a 
look of compassion; a Samaritan found him, and took him 
to aa Inn, binding up his wounds, and pounng in oil and 



134 

wine, and taking care of him till the next day: and even 
when he departed, he took out two pence, and gave them 
to the host, and said; whatsoever he should spend more 
than this, when he came again, he would repay. 

Q. Now the question presented by the case itself, was; 
which of those three, was neighbor to him that fell among 
thieves? 

A. The lawyer answers it, as he must. " He that had 
mercy on him." To which our Lord conclusively rejoins, 
" Go and do thou likewise." There is so much of point, 
and of pathos in the application of our Lord's questions and 
answers, that they are evidently superhuman. 

Q. What instructive incident have we in the close of 
this chapter, of Martha and Mary, not recorded else- 
where? 

A. They had received Christ into their house; and 
Martha had called upon her sister Mary, for her assistance 
in making ready for him. Instead of helping her, how- 
ever, Mary was so much engaged in hearing Christ, that 
she neglected her sister, cumbered as she was with much 
serving. 

Q. What did Martha now do? 

A. She complained of her, and said to Christ, "'Dost 
thou not care," or see, " that my sister hath left me to 
serve alone; bid her therefore that she help me." 

Q. How does Christ answer this seemingly petulant 
question of Martha? 

A. He meets it with an affectionate solemnity, exactly 
suited to all the circumstances. He begins with respectful 
tenderness to Martha, whose friendly hospitality showed 
her love to him, at the same time, gently reproving her for 
too much care for his entertainment, and too little for what 
be was saying; and then he concludes with a justification 
of Mary 7 ? engagedness in the greatest of all concerns. 
"One thing is needful, and Mary hath chosen that good 
part, which shall never be taken away from her." To 
understand more fully the foregoing, it is necessary to re- 
collect, that Christ was at home in this family of Lazarus 
and his sisters; which shows also why Martha used so 
much freedom with him. 

Q. One thing we must never lose sight of. What is j 
that? 

A. How exactly this great teacher fits every thing to 
the times, places, and circumstances of his hearers ! How 



135 

plain, how tender, how faithful, and yet how condescending; 
Divinity and humanity, are blended in his character like 
the colors in the rain bow, distinct, and yet inseparable. 

Q. With what general remark, may we conclude this 
chapter? 

A. That as Luke records many things which others 
have omitted, he has sometimes thrown them together 
without regard to their chronological order; which would 
appear from a general harmony of the gospels. This cir- 
cumstance affords another argument for the opinion, that he 
was one of the seventy; for although on that account he 
would have a fuli knowledge of these things from time to 
time; yet not being always present, had them not always in 
the exact order of time. 



CHAPTER XI. 

Christ teaches his disciples, to pray earnestly, and perseveringly, Mt. 6j* 
he casts out a devil, and exposes the absurdity of those who charge 
him with doing it by Beelzeebub, Mt. 12.* M. 3; when the unclean 
spirit goeth out ot a man Mt. 12;* the blessedness of piety. An evil 
generation seek after a sign, Mt. 12.* M. 8; Christ dines with a 
pharisee; he reproves them. 

Q. On what occasion was the form of prayer given, 
with which this chapter opens? 

A. When Christ himself had been praying, as he often 
did with his disciples, one of them, who perhaps might not 
have been present at his sermon on the mount, when the 
Lord's prayer was given, said, " Lord teach us to pray as 
Johnfalso taught his disciples. " He then repeated to them 
the Lord's prayer, as it is called, in nearly the same words, 
as in his sermon, except the conclusion. 

Q. Was it given to the disciples, as a standing form of 
prayer in the church of Christ? 

A. It was given as an essential example, both of the 
form and substance of prayer. But yet not as to the pre- 
cise words; since Christ himself has given it some varia- 
tion in this repetition of it. And on various occasions, he 
prays in other words, and those suited to the oceasions. 

Q. What similitude is there between this and all the 
other prayers of Christ ? 



136 

A. The beginning of it. "Our father which art in 
Heaven," is in substance the form ot address in all his 
prayers, except, that he uses the singular number. u Fa- 
ther." c My father." ' O father." 

Q, What does this form of address teach us? 

A. That it is of the very nature of prayer thus to begin 
with, u Our father." All our communion with God is 
built upon this our relation to him. God is, in a general 
sense, the father of all his creatures; but there is some- 
thing appropriate in this relation, as between* the father 
and those who love to pray to him. They come to him 
as children to a father; for he is such, in an infinitely 
higher sense, than any earthly parent can be. Any sub- 
stitute therefore, which excludes this leading part of all 
prayer, is inadmissible 

Q. Why do we use the plural number in the. Lord's 
prayer, even in secret? 

A Because in this form it. is as good a model for pri- 
vate prayer, as it is for that which is social and public. 
For all prayer is in its nature social, even when made in 
secret; inasmuch as most of our wants are social; and 
in those which are not so, we may not forget the wants of 
others who are dependent on the same heavenly father as 
ourselves. 

Q. What is the import of the first petition? " Hallow- 
ed be thy name." 

A. It implies a- y deep sense of the greatness of the very 
name oi God, even in this most familiar use of it. As if 
while we draw near to him, we should yet hold ourselves 
at an awful distance, from him who " charges his angels 
with folly." In humble adoration of this blessed name, 
which we pray may be hallowed, we should feel, that God 
is not only u glorious in holiness," but tearful, even in the 
praises of his saints. 

Q. Oi the second? "Thy kingdom come." 

A. It implies such a confidence in the righteous govern- 
ment of God, and such a sense of its excellence, as to 
create a desire that it may stand forever. And that the 
acknowledgment of his rightful dominion, and holy and 
wise providence, may extend throughout our fallen world. 

Q. Of the third? "-Thy will be done." 

A. This petition is so closely connected with the other, 
that it would be difficult to separate them even in thought. 
For in exact proportion to our confidence in the holy and 



137 

universal government of God, and our own acquiescence 
and peace of mind under a sense of it, so will be our desire 
that the perfect and good will of our heavenly father may- 
be done in us, and in all others. All these three petitions, 
express the temper which belongs to the children of God; 
and imply a knowledge of his true character. This 
knowledge of God, and confidential delight in his holy 
government, constitute the chief biessedness of heaven 
itself; and they are a heaven upon earth so far as they 
are perfected in us. 

Q. Why do we say in the fourth petition; " Give us 
day by day, our daily bread ?" 

A. It is more than an acknowledgement of our entire 
dependence for all the blessings of life. This daily oread, 
is put for the whole stay of life; and we here pray for the 
constant renewal of it. For we are indeed just as de- 
pendent on our heavenly father for the daily supply of our 
ever retaining wants, as if a miracle of manna, were given 
for this purpose. This was a visible fact, in the suste- 
nance of Israel in the wilderness. And the application of this 
truth, in our sensible dependence on God both for the tem- 
po? al and spiritual bread, is one of the best items of 
christians, experience. 

Q. Why do we in the fifth petition, connect the for- 
giveness of others with the request for our own pardon? 

A Because it would neither be suitable to the character 
of Gud, nor to our own condition, to receive pardon for 
ourselves, while we had no disposition to give it to those 
who have trespassed against us. It is the very spirit of 
the gospel to forgive, as we would be forgiven — -one of 
th« brightest gems of the christian character. This bless- 
ed doctrine is so far above any maxim of heathen morality., 
that it carries intrinsic evidence of its heavenly origin. 

Q. How may we understand the sixth petition? "Lead 
us not into temptation." 

A. This is a confession of our frailty; our proneness to 
sin, even in a state of grace; and to he drawn away by the 
enticements of satan, or the evil propensities of our own 
hearts. We therefore pray, that our heavenly father 
would deliver us from the power of evil; and kindly keep 
us from such temptations and trials of our faithfulness, as 
might overcome and destroy us; or at least, bring a stain 
upon our hearts and characters as the children of God. 
12* 



138 

Q. Why is the expression of thankfulness omitted in 
this form of prayer? 

A. Because it is implied in every part of it. The adora- 
tion with which it begins as an act of praise, implies it. 
Our acknowledgement of God's righteous and good gov- 
ernment of the world, and of his kindness in giving us our 
daily bread implies it. Our forgiveness to others when 
we stand praying for ourselves, is an act of thanksgiving. 
The entire commitment of our souls to God in the midst of 
all the evils of this sinful world, implies the same thing. And 
the doxology with which this prayer concludes, is the 
highest expression of the spirit, if not the form of thanks- 
giving and praise. u For thine is the kingdom, and the 
power, and the glory forever. Amen." 

Q. What may be said of this form of prayer, as a form? 

A. While it is so short and simple, that the human mind 
cannot conceive of any closer or plainer language, it is so 
comprehensive, as to embrace by fair implication, every 
subject of prayer from the temple io the closet. 

Q. What examples are here subjoined, to enforce the 
duty of prayer; and to encourage us to persevere in it? 

A. Two. One; the case oi a man, who at midnight 
was visited by a friend in his journey, when he had not a loaf 
of bread to set before him. In this urgency he went to 
another friend to borrow; who refused him, as he was in 
bed with his children; yet, because of his importunity, he 
would rise and give his request. 

The other is an appeal to parental tenderness, present- 
ing our heavenly father in the most amiable relation to us. 
" If a son shall ask bread of any of you that is a father, 
will he give him a stone?" — "If ye then being, evil know 
how to give good gifts unto your children, how much more 
shall your heavenly father give the hoi) spirit (the sum of all 
goodness) to them that ask him?" What an endearment; 
what an efficacy, these words of Christ, give to the duty 
of prayer! They are ten times the more persuasive, as 
they come from his own mouth, who is both the author and 
the object of it. 

Q. What did some of the people say of the miracle of 
casting the devil out of the dumb person, and healing him? 

A. That he did it by Beelzebub the prince of the devils. 
An objection so sens« j '< j ss, and malicious, that we wonder 
at his condescension and patience in reasoning with them 
on the subject; 



139 

Q. What sort of unbelief is that which could originate 
such an objection? 

A It is an unbelief so unreasonable, and wicked, that 
Christ considers it nearly allied to the unpardonable sin; 
and therefore in Matthew he connects them together. He 
also, both there, and here, puts a case to show how they, 
after the preaching of John, and after all their other ad- 
vantages and warnings, were yet more than ever hardened 
in their obstinacy and unbelief. 

Q. What was the case which he gave? 

A. That of the man out of whom the unclean spirit had 
gone for a season; and then returned with seven fold pow- 
er; a very apt illustration of the case of a relapsed peni- 
tent. We may suppose that bt. Paul, in the 6th of Heb. 
had a similar case in his eye, when he spoke of the im- 
possibility of renewing again to repen'ai.ee, those who 
had been once enlightened, and seen the powers of the 
world to come. That such a sinner will make room for 
seven other more wicked spirits than the hrst, is a very 
natural supposition. 

Q. When a woman of the company, hearing him, and 
ser ng what he fiad none, broke ou : in ecstaey , sa v ing, u bles- 
sed i» the womb that, bear thee, and the paps which thou 
hast sucked!" — How did he reply? 

A He said, " Yea rather blessed are they that hear the 
word of God and keep it " Not that he meant to reprove 
the just admiration of this good woman; but to show, that 
much as his mother was to be honored in all future genera- 
tions because she had borne the saviour of the world, 
there was still a better relation to him in those who should 
hear his word as the son of God, and keep his command- 
ments. 

Q. What did Christ say to the multitudes, who now be- 
gan to gather about him? 

A. This is an evil generation; they seek a sign, and there 
shall no sign be given to it, '.» but one like that of the prophet 
Jonas." Which he elsewhere explains in reference to his 
own death and resurrection. Whatever they might think 
of the other evidences of his divine mission, here would be a 
proof of it, which would be conclusive to the end of time. 

Q, Who did he say would rise in judgment and con- 
demn this generation? 

A. The men of Nineveh who repented at the preaching 
of Jonas; and the queen of the south, who came from the 



140 



ends of the earth to hear the wisdom of Solomon; when 
behold, a greater than Jonas, or Solomon, was there. 

Q. What application is to be, made of the figure which 
Christ gives of the light, in reference to the sight of the 
eye. 

A. That he had kindled up a light before them in the 
promulgation of his gospel, and set it in an open place; 
and yet to what purpose; if they were determined not. to 
perceive it? For with such an evil eye, " the whole body 
is full of darkness. Take heed therefore that the light 
which is in thee be not darkness" — a fearful admonition 
to those who are yet in darkness, under all the light of the 
blessed gospel; who "grope at noon-day," as if it was 
midnight. 

Q. Why did the pharisee invite Christ to dine with 
him? 

A. Probably it was a preconcerted meeting of a num- 
ber of pharisees, whose object was to find occasion 
against him. And thereupon after the pharisee, and per- 
haps all the guests, had contemptuously noticed that he 
had not washed before eating; he took occasion to be wry 
plain with them, as to their attention to the outside of 
things, while inwardly they were full of ravening and 
wickedness. He had pronounced a woe upon the phari- 
sees, for passing over the weightier matters of the law, in 
thr.ir superstitious attention to little things; when a lawyer 
of the company said to him, "Master, thus saying thou 
reproachest us also." 

Q. Of what order of men were the lawyers? 

A. They were the learned men among the scribes, 
professional men, whose business it was to settle questions 
and manage controversies under the Jewish law; the most 
eminent of whom were called doctors of the law. 

Q. How did he then reprove the lawyers? 

A. He told them plainly, that they who ought to be the 
just expounders of the law, had not. fulfilled their duty. 
Yea, that they had so far perverted it, as to take away 
the key to the knowledge of it — the only key to the old tes- 
ment, the character and coming of the messiah. And he in- 
cludes them in all the woes of the pharisees, who were 
summing up in their sin and unbelief, the wickedness of 
the nation; and bringing upon themselves all the innocent 
blood that had been shed by the persecutors, of the right- 
eous, from that of Abel, to the blood of Zacharias, who 
perished between the alter and the temple. 



. 



141 

<$. Who was Zacharias? 

A. There are three opinions as to this man. 1st: That 
he was Zacharias the son of Jehoida, who was sT« i • by 
Joash, 2ri Chron. 24, 21 . 2d: That he was Za; harias, aori 
of Barachias, or !ddo, said by tradition in the Targuu , 'o 
have been slain by the Jews. 3d: Thai he was Zauhafias 
the father of John the Baptist, supposed to have beeji ^i'iin 
by Herod, because he wouhl'not discover his son John, when 
the innocents of Bethlehem were destroyed. The last 
supposition would give the most foice to the expression 
of our Lord. 



CHAPTER XII. 

Jesus warns his disciples against the leaven of thfi pharisees and the fear 
of men, Mt. 16,* M. ?■>;* blasphemy against the holy ghost, Mt. 12,* 
M. 3;* Christ refuses to act as a judge of temporal things; parable of 
a ri-h man suddenly called to die, Christ charges his disciples to he 
ready for his coming, Mt. 25, M. 13; reproves those who could not 
discern the signs of the times, Mt. 16; counsels all to seek reconcilia- 
tion to God without delay, 

Qi Why does Christ say to his disciples; " Be not afraid 
■of them that kill the body'?" 

A Because this is all that man can do. They who 
killed the prophets; they who crucified the saviour; and 
they who have persecuted the saints, and shed their blood 
in rivers, could only kill the body, and had no power over 
the soul. That is entirely in his keeping who made it 
How often has this precious thought occured to the mar- 
tyrs, and to the afflicted and suffering' children of God, 
amid the frowns and oppressions of an heartless and wick- 
ed vvonl! 

Q. Who then does Christ forewarn his disciples to 
fear? 

A. This question answers itself We should fear him, 
who after he hath killed, hath power to cast into hell. 
And to give it the greater solemnity, Christ repeats the 
warning, "Yea, I say unto you fear him.' 1 

Q, What particular instruction does Christ connect 
with the foregoing? 

A. He leads his disciples to consider that there is such 
a particular providence of God over his children, that the 
very hairs of their heads are numbered; and therefore 



142 

that they need not fear what the world can do to them. 
But then he takes care to let them know that it is not mere- 
ly to name themselves his; they must be such, as have not 
been ashamed of his cross, and whom he will not be 
ashamed to own before the angels of God. 

Q. How does he conclude his instruction to them? 

A. By giving them such confidence, in the ever present 
aid of the holy one, that when on trial even for life, they 
were not to be anxious how they should acquit, or defend 
themselves. 

Q. What request is here made to Christ? 

A. The only one of the kind ever made to him; and 
that is not recorded by any other evangelist. One of the 
company said, "Master speak to my brother, that he di- 
vide the inheritance with me?" 

Q. What was the reply? 

A. " Man who made me a judge, or a divider over you?" 
He kn^w that they intended to make him a king; and 
therefore he answers the question in the shortest way, 
and so as to exclude every such thought. 

Q. What doctrine does he raise out of this case? 

A "Beware of covetousness; for a man's lifeconsisteth 
not in the abundance of the thinga which he possesseth." 
And then he gives an instance of the miserable end of a man 
who had his portion in this world. 

Q. What was this instance? 

A It was that of a certain rich man, whose ground 
brought forth so plentifully, that he thought within himself, 
" what shall I do, because 1 have no room where to be- 
stow my fruit?" And when he had concluded to pull 
down his barns and build greater; and was just about to 
say to his soul, u thou hast much goods laid up for many 
years," — "take thine ease;" God said to him, "thou fool! 
this night shall thy soul be required of thee" — "so is he 
that layeth up treasure for himself, and is not rich towards 
God" 

Q. What are we to do then, for the things of the pre- 
sent life? 

A. We are to take no anxious thought for them; but to 
seek first the kingdom of God, knowing that such things 
shall be given us, as will be best for us. 

Q. Why should we not fear for our wordly prosperity? 

A Because Christ has said, " fear not little nock, for it 
is your father's good pleasure to give you the kingdom. 1 * 



143 

And in the 8th of Rom., it is said, "that all things shall 
work together, for good to them that love God V 

Q. How shall we know that we are laying up treasure 
in heaven, which faileth not? 

A Our own hearts will show us. " For where our trea- 
sure is, there will our hearts be also." 

Q. In what manner are we to wait for the possession of 
this treasure? 

A. With our loins girded, and our lights burning. Of 
whom our Lord says, "blessed are those servants, whom 
the Lord, when he cometh, shall find watching." 

Q. When Peter said " Lord speakest thou this parable 
unto us; or unto all?" What did he answer? 

A. " Who is that faithful and wise steward, whom his 
Lord shall make ruler over his household? Blessed is 
that servant, whom his Lord when he cometh shall find so 
doing?" How solemn is this question, to those who have 
committed unto them this high and holy ministry of recon- 
ciliation! How awful are the responsibilities of so great 
a stewardship! 



CHAPTER XIII. 

The Galileans whose blood Pilate mingled with their sacrifices; the 
parable of the barren h\g--tree; Jesus heals the woman bowed to- 
gether with infirmity on the sabbath day; compares the kingdom of 
heaven to a grain of mustard-seed, &c. Mt. 13,* M. 4;* says strive to 
enter in at the straight gate, Mt. 7;* is informed of his danger frona 
Herod; laments over the approaching desolations of Jerusalem, Mt. 
23.* 

Q. Who were these Galileans, whose blood Pilate 
mingled with their sacrifices? 

A They are general!) supposed to be those who were 
concerned in the insurrection of Judas of Galilee, mentioned 
in Acts 5, who were cut to pieces by the Roman soldiers 
at the command of Pilate, while they were offering up their 
sacrifices. Of th>se eighteen upon whom the tower in 
Siloam fell, we have no other notice Our Lord referred 
to them both, as then well known instances of sudden and 
awful destruction 

Q. What did he reply to those who mentioned the case 
©f the Galileans? 



144 

A. He said, suppose ye that these were sinners above all 
©there, because they suffered such things? "I tell ye nay? 
but except ye repent, ye shall all likewise perish " How 
apt are we to put off repentance for our own sins, while we 
are looking round to see the judgments of God upon other 
sinners! Even if th€y were greater sinners than ourselves; 
still, without repentance^ we also must perish 

Q. What parable is here added to enforce the foregoing 
warning? 

A. That of the barren fig-tree. Three years had the 
lord of the vineyard come seeking fruit from it, and found 
none; he tlun said to the dresser of his vineyard, cut it 
down, why cumbereth it the ground? The request of the 
vine-dresser, that it might be spared another year, till he 
should dig about it and dung it, that it might bear fruit, is 
very indicative of the ministers of mercy, who stand as 
it were, " between the porch and the altar," saying, Lord 
spare thesinner a little longer? If he repent, well; if not, 
then they too must say, cut him down.. Cast out the un- 
profitable servant; where "there shall be weeping and 
gnashing of teeth." 

Q. Under what circumstances did our Lord work 
another miracle of healing, not recorded elsewhere? 

A. As he was teaching in one of the synagogues on the 
sabbath, there was present a woman, " who had a spirit 
of infirmity eighteen years, and was bowed together; 
and could in no wise lift up herself." And he said, 
"woman thou art loosed from thine infirmity" — "and im- 
mediately she was made straight and glorified God." 
What an instance of compassion! He was not even re- 
quested to notice, t his woman. 

Q What did the ruler of the synagogue say to this? 

A. He. "answered with indignation," because Christ 
had healed her on the ^abbath; to which our Lord replied 
with more than his usual warmth, "Thou hypocrite, 
doth not each one of you lead his ox or ass to water on 
this day? And ought not this woman, being a daughter 
of Abraham, whom satan hath hound lo those eighteen 
years, to be loosed from this bond on the sabbath day?" 

Q. What was the effect? 

A. Such as might naturally be expected, not only from 
the goodness of the act, but from the force of the argu- 
ment: U AU his adversaries were ashamed And all the 
people rejoiced for all the glorious things that were done 
fey him." 



145 

*£. With what does this case of the woman compare? 

A. We ma}' compare it to that of an old sinner who has 
become as it were bowed down by the power of satan, 
till he cannot so much as lift his eyes to heaven; when by 
the almighty grace of Christ, his soul is loosed from this 
bond on some sw r eet sabbath: and he becomes erect, upright 
before Jesus, and exults in glorifying God. 

Q. VV hen one said to Jesus as he was journeying to- 
wards Jerusalem; "Lord are there few that shall be saved?" 
What did he answer? 

A. It would have been unworthy of our Lord to answer 
this question as a speculation upon the counsel of God in 
regard to the final destinies of men; and therefore he gives 
it the only practical answer. "Strive to enter in at the 
straight gate; for I say unto you that many shall seek to en- 
ter in, and shall not be able.' 1 

Q. Who are they that strive after heaven, in distinction 
from those that seek it? 

A. They may be said to seek it, who only wish for it as 
an escape from misery; or only spend a little labor for it, 
such as they can well spare from the world, and the grati- 
fication of their lusts and pleasures; but never strive after 
it. as a primary object of concern, as the one thing needful. 
They who strive for it; not only do it earnestly, and en- 
gagedly, and with their whole heart; but for its own sake, 
as the only adequate portion ot the soul. They seek first, 
not last, the kingdom of God and his righteousness, know- 
ing there will be added such things as infinite wisdom sees 
best for them. 

Q. This leads to the question, Why will many seek to 
enter in, and not be able? 

A. They will be unable to enter in at the straight gate as 
the road to heaven, if this be the sense of the phrase, be- 
cause they have no heart for such a course of life. And 
they will be unable to enter into heaven itself, if this be 
taken as the sense of it, because they have no fitness for its 
enjoyments. No matter if they have been among me vir- 
gins in the parable, and have waited for the bridegroom 
with their lamps; as they will at last be found to have no 
oil in them, their lamps will go out, and they will he left 
in darkness, at the very moment when the cry is v ade, 
"behold the bridegroom cometh!" Many will seek to en- 
ter in, after the master of the house hath risen up and shot 
the door upon them forever. 
13 



M6 

Q,. What doctrine does this subject imply? 
A. That true religion is an essential thing in its nature* 
as well as in its consequences. To leave the broad road, 
which leads to destruction, and enter through the strait 
gate, into the narrow way that leads to life, must denote a 
great moral charge in the sinners views, tastes, and pur- 
suits; in short, in ms whole mind and heart. Therefore, 
"if any man be in Christ he is a new creature " "And 
except a man be born again, he cannot enter into the king- 
dom of God." For without this preparation of heart, 
Christ who is tire master of the house, will shut the door 
upon us, whatever may be our pretensions,, and will deny 
that he even knew us; while they who come from the east 
and west, and north, and south shall set down with him in 
his kingdom, according to the order of grace, in which 
the last may "be first, and the first last." 

Q. Who will look with anguish upon this heaven of 
the saints? 

A. Unbelieving Jews and gospel sinners. To such, it 
may be said by way of emphasis, "there will be weeping 
and gnashing of teeth, when ye shall see Abraham, Isaac, 
and Jacob, all the prophets in the kingdom of God, and 
you yourselves thrust out." 

Q. Who now said to him;" "get thee out for Herod 
will kill thee?" 

A. The Pharsisees, who perhaps wished to frighten him 
aw r ay from Gallilee; or perhaps Herod himself had really 
threatened him for the same purpose; which our Lords's 
answer, directed to Herod himself, renders probable. 
Although they did not know it, Christ was now on his 
last journey from Gallilee to Jerusalem, having directly 
before him his final suffering and death; and therefore told 
them to go and tell that fox Herod. "Behold I cast out de- 
vils, and do cures, to-day and to-morrow; and the third 
day I shall be perfected." A general manner of expres- 
sing the nearness of his suffering, and his determination to 
work while the day lasted. 

Q. Why did he say, "nevertheless, I must work to-day 
and to-morrow, and the day following, for it cannot be that 
a prophet perish out of Jerusalem?" 

A. It is as much as to say. There is no danger of my 
being killed here in Gallilee, since no prophet can perish 
out of Jerusalem; and this is the place appointed for my 
suffering. I must therefore proceed in my work according 
to the appointment of God until it is finished, or perfected. 



147 

Q.. Why does Luke insert Christ's lamentation over Je- 
rusalem herein Gallilee, when Matthew places it in Jeru- 
salem, n' ar the time* of his suffering? 

A. Although these lamentations are nearly in the same 
words, no doubt, they were uttered on different occasions. 
They both come in naturally where they are introduced; 
and both expressly reier to his prophetic entry into Jeru- 
salem, as the king of Zion a few days before he suffered. 
"Behold your house is left unto you desolate. And verily, 
I say, blessdd is he that cometh in the name of the Lord.*" 



CHAPTER XIV. 

Jesus on the sabbath heals a man who had the dropsy; teaches humility, 
and hospitality to the poor. The parable of the great supper; self- 
denial; renouncing the world for the sake of Christ, Mt. 10* M. 8. 

Q. What miracle is here recorded, not noticed by the 
others ? 

A. The cure of a man with the dropsy on the sabbath 
day. The circumstances were not unlike the case of the 
withered hand, Mt. 12 and M. 3. except, that the one of the 
withered hand was in the synagogue; while this was in the 
house of a Pharisee with whom Christ was at dinner. It. 
is aiso like the case of the woman who was cured of a spirit 
of infirmity, by which she had been bowed together eighteen 
years. Chap. 12 of this evangelist. 

Q. In what do all these cases agree? 

A. They all show the self-moved compassion of the be- 
nevolent saviour. They were ail on the sabbath day, 
openly before many witnesses; and were met with the ob- 
jection, that it was not lawful to heal on that day. The 
Jews had so mistaken ihe nature of their sabbath, that our 
Lord seems to labor to show them that the sabbath was 
made for man's benefit; and that he as the son of man, was 
Lord of the institution itself. 

Q. How d )es Christ inculcate humility? 

A. By taking occasion to notice how anxious the guests 
were to obtain the chief rooms and highest seats. He 
says, "sit not down first in the highest room," lest after- 
wards a more honorable man come, and thou must give 
way to him with shame. But take a place from which thou 



148 

wilt be called to go up higher. For, "he that humble?!* 
himself shall be exalted " 

Q, What did he say to him that bade him? 

A. He turned to him, after making the foregoing remarks 
to the guests, and said, "When thou makest a dinner, or a 
supper, call not thy friends," "nor thy rich neighbors;' 5 
"but the poor;" for they cannot recompence thee, and thou 
shalt be recompenced at the resurrection of the just "How 
often are we by Christ referred to the last day! Here lies 
the test, of human actions. This is the point of the dia- 
mond; and happy is the preacher that can find it. 

Q. One who heard these things said; "blessed is he that 
shall eat bread in the kingdom of God." How did Christ 
reply ? 

A. He put forth the parable of the great supper, to 
show how the kingdom of God was received among men. 
"A. certain man made a great supper and bade many." And 
sent forth his servants to call ?hem that were bidden, say- 
ing, "come for all things are now ready." But they all, 
that is, generally, began to make excuse — one says, "I 
have bought a piece of ground, and must needs go and see 
it" Another, "I have bought, five yoke of oxen, and I 
go to prove them." Another, "I have married a vjfe, and 
threfore I cannot come." This is the gospel offer of the 
kingdom of heaven; and f hese are some of the ways, in 
Which men who live nearest to it, treat the offer. 

Q. But what has God done under these circumstances? 

A. He has, as if he were angry with those highly pri- 
vileged, and obstinate sinners, sent out his special grace to 
thp pooi- of this world, and brought them in from the streets 
and lanes into his church. And as if this was not enough 
for the glory of his gospel, he has sent the message to the 
highways and hedges, that hishouee might be filled. Those 
proud sinners who were first invited, might indeed reject 
the offered mercy; hut they had nopow r erto stop the boun- 
ty from flowing to others, whose comparative unworthiness 
would .show more abundantly the riches of this free grace. 

Q. What does he further say in this connection? 

A. He brings distinctly into view the terms on which the 
kingdom of heaven is to be obtained. His disciples must 
take up the cross to follow him. They must, figuratively 
speaking, hate father, mother, wife, and children; and their 
own lives also, if the gospel profession, or its essential 
doctrines, should require such a sacrifice. And it be- 



149 

comes us to know this at the very outset in religion; or else 
not having counted the cost, we maybe like him who 
began to build, and was not able to finish. Or lest in this 
warfare, we be like the king, who was to meet with ten 
thousand, another king who was coming against him with 
twenty thousand. Our whole profession must be salted, 
that is, seasoned with divine grace, or it will come te 
nothing. 



CHAPTER XV. 

The Pharisees and Scribes murmer at Christ for receiving sinners, 
Mt. 9;* the parable of the lost sheep; that of the lost piece of sil- 
ver; the prodigal son. 

Q. What parables are therein this chapter, not found in 
any of the other evangelists? 

A. There are three. That of the lost sheep. That of 
the lost piece of money. And that of the prodigal son. 

Q. What is the import of them? 

A. They all have one grand design; first, — -to meet the 
objection so often made, and now made again, that Christ 
kept company with publicans and sinners. "This man re- 
ceiveth sinners and eateth with them;" second, to show 
the desire of ail heaven, that sinners may repent and be 
saved. 

Q. What is the first parable? 

A. It is that of a man supposed to have an hundred 
sheep, and who had lost one of them. He is represented 
as leaving the ninety and nine to seek that which had gone 
astray, and when he had found it, laying it on his shoulders 
to bring it home, and rejoicing among his friends over his 
lost sheep which he had found, as if he had given up all 
concern for the ninety and nine. 

Q. What is the second parable? 

A. It is that of a woman who had lost one piece of silver 
out of ten; and who searched, and swept, until she found 
it, as if it were of more value than all the other nine. — - 
And when she found it, she rejoiced over it accordingly. 

Q. How are these parables in answer to the objection 
that Christ kept company with sinners? 

A. Because they are intended to show his concern for 
sinners; and they explain another answer which he gave 
13* 



150 

to this objection. That he came "not to call, the righte- 
ous, but sinners to repentance '? 

Q. How do they show his concern for sinners? 

A. The plain import of them is; that our Emanuel, 
having ninety and nine, that is, an incomparable number of 
other worlds of rational creatures who have kept their fiist 
estate, has in the greatness of his compassion, as it were 
passed by them all, "to seek and to save that which was 
lost." Leaving much greater riches, "for our sake he be- 
came poor, that we through his poverty might become 
rich." 

Q. How is this great truth further illustrated? 

A. By the fact, which Christ expressly asserts at the 
end of each parable; that other worlds of holy creatures, 
take an interest in this great work of saving love. "And 
likewise I say unto you, that joy shall be in heaven, over 
one sinner that repenteth more than over ninety and nine 
just persons, that need no repentance ." 

Q. What is the parable of the prodigal son? 

A. A certain man is represented as having two sons; the 
younger of whom said to his father: "Father give me the 
portion that falleth to me," which he did. And this son 
with his portion went into a far country and spent it all 
in riotous living; and at last found himself in the greatest 
want and distress. Under these circumstances, he said 
within himself. "In my father's house there is bread enough 
and to spare; and I perish with hunger," I will arise and 
go to my father, and say, "father I have sinned against hea- 
ven and before thee," and am no more worthy to be called 
thy son." On his return, and while yet a great way from 
his father's house, the father goes out to meet his returning 
son, and brings him home with joy, and entertains him 
with every feeling of a father who had received his son, 
who "was dead, and is alive again, was lost and is found." 

Q. What is the first thing we should notice? 

A. The difficulty of setting forth this beautiful parable 
in other language, or in any less compass, than as it stands 
in the evangelist. 

Q. What does it teach us? 

A. It shows how sinners love to draw themselves away 
from the restraints of God's parental care and authority, 
into situations where they may more freely indulge in their 
sins and follies. It is the same wicked heart, which 
makes children too often willing to be rid of the whole- 
gome restraints, and examples of their pious parents. 



151 

Q. What further does it teach? 

A. That even the excesses of a course of sin and folly, 
will sometimes lead to consideration and repentance. And 
consideration, is essential to repentance. Until we are 
brought "to consider our ways," we do not see and feel 
the evil of sin; that it is as destructive to our own peace, 
as it is hateful to God. 

Q. What further? 

A. Before the rebellious sinner will return to God, he 
must be cut off frpm all other dependence. No sinner 
will evei come to Christ for salvation, till he is convinced 
it is no where else to be found. This was the case of 
the prodigal; every source of comfort, and of hope, was 
dried up, before he said, "I will arise and go to my fa- 
ther." 

Q. What further? 
A. When the prodigal goes to his father, he is thoroughly 
emptied of himself, and has an heart full of penitence and 
confession. So the returning sinner must go to his hea- 
venly father, and say, "father 1 have sinned against hea- 
ven, and before thee, and am no more worthy to be called 
th) son." 

Q. What does the parable show us of the willingness 
of Cod to meet and receive the penitent sinner? 

A. The most liberal confidence in the mercy of God, 
could hardly give to it a greater extent than is here ex- 
pressly given in the parable itself. "When he was yet a 
great way off, his father saw him, and had compassion on 
him, and ran, and fell on his neck and kissed him." At the 
very first notice of his return, while tie was yet far off 
from his father's house, he saw him, had compassion on him, 
and ran and embraced him. Can any thing- be more ex- 
pressive of God's willingness to receive returning and 
repenting sinners! 

Q. Does it not as strongly express the fullness, as it 
does the freeness of divine mercy? 

A. It does. Here is no call for any further confession — 
no upbraiding of the prodigal for having ruined himself — 
no repulsive treatment, on account of the miserable circum- 
stances in which he returns — no deferring of the pardon, 
and acceptance, and consequent blessings They are all 
instantaneous, free, and unlimited. How descriptive of the 
blessedness of the man whose transgression is forgiven. 



152 

and " whose sin is covered" — of the greatness of that mer- 
cy, which "as far as the east is from the west," removes 
our transgressions from us — and from the sight of our 
heavenly father. 

Q. But is there not another import of this parable which 
we have not yet noticed? 

A. There is. This like many of our Lord's parables, 
has a double import. Besides the one we have noticed in 
application to repenting sinners, and God's treatment of 
them; it has reference to the comparative state of the Jews, 
and gentiles. The Jews represented by the elder son, 
were angry at the returning of the gentiles from their 
lost and miserable state, to the house and church of God 
with alj its blessings, they are yet as it were standing 
without, and refusing to come in on this account. But 
when the father shall go out to them in his great mercy 
in the latter days, and intreat them, then shall they 
know that the gospel covenant, is the covenant of Abraham 
in a better form. And in that day, God will say to Ja- 
cob; "son thou art ever with me, and all that I have is 
thine." And they, "will return, and come to Zion with 
songs, and everlasting joy upon their heads." 



CHAPTER XVI. 

The parable of the unjust steward. The Pharisees deride him. The 
parable of the rich man and Lazarus. 

Q. What may we say of the two celebrated parables in 
this chapter ? 

A. They also are not found in any other evangelist; and 
they are here set forth, in that peculiarly happy style and 
manner, which characterize this evangelist. 

Q. What is the parable of the unjust steward? 

A. A certain man had a steward, who was accused of 
having wasted what was committed to him. No sooner 
had his lord called him to give an account of his steward- 
ship, conscious as he was that he must lose his place, 
than he fell upon a plan to save himself from absolute want 
when he should be turned out of office; for he could nein 
ther labor, nor beg 

Q. What was this plan of his? 

A. It was just such an one, as a man of worldly cunning 



153 

would fall upon; although more wicked perhaps, than any 
thing of which he had yet been guilty. He called his 
lord's debtors, and to bring them into his interest, he cut 
down their accounts to suit them, and to suit circumstan- 
ces, even to one half the amount; as inthecaseof the hun- 
dred measures of oil. 

Q, What did the lord say of this last act? 

A. He commended the unjust steward; not because he 
had done justly, but because he had done wisely for him- 
self. As to his lord there was no room for any remedy in 
any thing which he could do; yet as to those with whom 
be had dealt, he might secure favor while the power was 
in his hands. 

Q. What is the passing remark of our lord upon this 
policy of the steward? 

A "The children of this world are, in their genera- 
tion, wiser than the children of light " In their generation. 
That is, as to the tnings of this hie; not that Uiey are so, 
as to their best interest for eternity. 

• Q. Why does Christ go on to say, make to yourselves 
friends of the mammon of unrighteousness?" 

The children of this world are wise in their generation 
to make to themselves friends by the means and opportuni- 
ties given them' do you then by the same means make to 
yourselves friends for heaven, who when ye fail here, may 
receive you into everlasting habitations, 

Q, Why does our Lord resort to such a comparison? 

A. This exhortation grows out of the former observa- 
tions. That if the men of this world are so wise in mak- 
ing the best of circumstances for the present life, surely 
the children of light should be wise in regard to the life to 
come. He therefore exhorts them to use even the mam- 
mon of unrighteousness, that is, the goods of this world, 
which men worship as a God, in such a manner as to secure 
their final retreat. 

Q. How are we to understand the inference of Christ, 
"that when ye fail they may receive you into everlasting 
habitations?" 

A. Here a reference is made to the parable itself. In 
which we are all supposed to be stewards who have wast- 
ed our lord's goods, and that the time will come when we 
must fail; and we should be in season to make to ourselves 
friends in heaven, by the, best use of what is given us in 
this world. We may, "use this world as not abusing it." 
Nay more. We may so use it, as to advance our highest 



154 

interest. And this would be doing only what the children 
of the world do, as to their present interest. 

Q. How is ttie exhortation enforced? 

A An appeal is made to us, upon a common maxim with 
men; th -t if ice are unfaithful in that which is committed to 
us y by another, we cannot expect a faithful teturn of that 
vjhich belongs to us So if we have been unfaithful to God, 
in the comparatively little things of this world, how can we 
expect that he Will put us in trust of the true riches? For 
we cannot serve both God and mammon. 

Q. What reflection now offers itself? 

A. How rich and various are the instructions of him, 
"in whom are hid all the treasures of wisdom and know- 
ledge! That his ministers and teachers may never want 
the means, and the examples for inculcating divine truth. 

Q. And yet what do we here find? 

A. That the Pharisees who were covetous, heard all 
these things and derided him. He then turns upon them 
very plainly, and says, "ye are they who justify yourselves 
before men, but. God knoweth your hearts." And he gives 
them one of the plainest, and most solemn parables, that is 
to be found in the new testament, the application of which 
could not be avoided. 

Q. What is this parable? 

A. It is that of the rich man and Lazarus', who were 
both Jews. The rich man "was clothed in purple and fine 
linen, and fared sumptuously every day." Doubtless his 
buildings, his court yard, his equipage, his friends, and the 
whole circle in which he moved, was in a style answerable 
to his dress, ^nd his living; and whatever this world could 
give, he had. This is the plain purport of the short des- 
cription given in the parable. Lazarus was a beggar laid 
at his gate full of sores, in such a pitiable, and helpless 
condition, that the dogs came and licked his sores, while 
he lay waiting for the crumbs which fell from the rich 
man's table; oi which perhaps these dogs expected to share 
a part with him. The parable is intended to give the 
strongest contrast of outward woildly circumstances which 
the earth affords; and of course, includes cases innumera- 
ble, of the comparative difference of men in a less 
degree. 

Q. We see how these two men lived; but how did they 
die? 

A, "The beggar died," without a burial, we may sup- 



155 

pose; but his soul was "carried by angels into Abraham's 
bosom" "The rich man also died, an>.{ wa* buried,*' 
doubtless in a manner suited to his state, and family, and 
at an expense, which would be sufficient, to relieve many 
, beggars. 

Qj. But what became of his soul after deafh? 

A. "In hell, lie lifted up his eyes, being in torment, and 
seeth Abraham alar off, and Lazarus in his bosom." What 
an awful reverse of circumstances! He who lived in all 
this world's glory, is cast down to hell, while one of the 
very lowest of mankind, in the world's estimation, is carried 
by the angels into the paradise of God! 

Q. What did the rich man do, when he saw Lazarus in 
Abraham's bosom? 

A. He, who had never in his life time, so much as no- 
ticed this poor beggar but to despise him, now cried; 
"father Abraham, have mercy on me, and send Lazarus, 
that he may dip the tip of his finger in water, and cool 
my tongue, for I am tormented in this flame." 

Q Did Abraham grant his request? 

A. No. He said, "son remember that thou in thy life 
time receivedst thy good tilings; likewise Lazarus evil 
things. But now he is comforted, and thou ai t tormented." 
And no change ever can be made in your condition; for 
there is a great and impassable gulf fixed between us. — 
And yet they were both his children. O, what a fearlul 
tru»h! 

Q. What did he further ask of Abraham? 

A. That if this must be his dreadful situation, he would 
send Lazarus to his father's house, where he had five breth- 
ren, lest they also should come to that place of torment. 
To which Abraham replied; "they have Moses and the 
prophets, let them hear them." 

Q. How did he now at last urge his request? 

A. He says, "nay, father Abraham; but if one went 
unto them from the dead they will repent." A very com- 
mon error of unbelievers; and which, as the parable see ns 
to intimate, many sinners will carry with them down to 
hell. The scribes and pharisees were constantly demand- 
ing of Christ a sign from heaven, as if they were willing 
to believe upon sufficient evidence. But they who could 
disregard Moses and the prophets; and they who can re- 
ject the gospel evidence, "would not be persuaded, though 
one should rise from the dead." 



156 

Q. What may we further learn from this parable! 

A. That the outward circumstances of the saints, are 
of no account with God, in making up their character; 
but that he gives his angels charge over them in life and 
in death, who will carry them, it may be from rags, and 
poverty, and pains, into Abraham's bosom in paradise, 
where their separation from the wicked will be final, and 
forever. 

Q. How may we conclude the whole subject? 

A. That the finally impenetent, -"who have despised 
Moses 7 law, and who have trodden under foot the son of 
God, and counted the blood of the covenant wherewith 
he was sanctified, an unholy thing," will be found to have 
outlived all the evidence, and warning which God could 
consistently give them; and to have sinned beyond the 
reach of mercy. 



CHAPTER XVII. 

Ghrist teaches us to avoid offences and to forgive one another, Mt. IS:* 
the power of faith, Mt. 17; obedience has no merit; ten lepers cleans- 
ed; the spiritual nature of the heavenly kingdom, in answer to the 
Pharisees question; when should it come? Mt. 23, M. 13; its estab- 
lishment at his final coming. 

Q. What does Christ say of the great law of forgive- 
ness? 

A. After warning his disciples against giving offence; 
and pronouncing a woe against such as proceed from a 
spirit unfriendly to his followers, he said, if thy brother, 
"trespass against thee seven times in a day," and as often 
turn and repent, thou shalt forgive him. In the parallel 
passage, Mt. 18, it is "seventy times seven;" which shows 
that it is the principle of forgiveness that is here enforced, 
without regard to the number of its objects. 

Q. Is there then no case, in which we may withhold 
forgiveness? 

A. Forgiveness here, like the mercy of God to sinners, 
is expressly put upon the condition of repentance. There 
is no other limitation. 

Q. Is there any distinction between the love of our ene- 
mies, and forgiving the offences of our brethren? 

A. There is no difference in the law of benevolence 



157 

from which they proceed. But there is a difference in the 
application. The great law of love is forever the same; 
and would lead us to do good even to them that hate us. — 
But in its application to the settlement of offences among 
christian brethren, it must necessarily call for repentance 
in the offending party. On this basis rests the standing 
rule in the 18th of Matthew. 

Q. What did the disciples now request of Christ? 

A. They said, "Lord increase our faith." Here is an 
express acknowledgement that they were dependent on him 
for the right exercise of faith. He then goes on to speak 
of the power of this faith in his disciples, even if it be as 
a grain of mustard seed in the heart. 

Q. Against what does he caution them here? 

A. He warns them against the pride of self-justification in 
the exercise of this faith. They could indeed do great 
things with it; and they must be faithful in duty, as ser- 
vants of God; yet they must know that they are not enti- 
tled to thanks, as if they had been profitable to the most 
high. VVe should all know, that he could do without 
our service; and that he could have better servants than 
the best of us. 

Q. What miracle did he perform in this last journey to 
Jerusalem, not recorded elsewhere? 

A. The cure of the ten lepers. These unclean per- 
sons, although separated from the rest of society, might 
yet be together as among themselves. They met witb 
Christ; and they knew his power to heal them. — • 
And they cried to him 'to have mercy on them, and he 
healed them immediately, telling them to go and show them- 
selves to the priest as Moses had commanded in such 
cases. 

Q. How did they conduct themselves? 

A. All of them except one, and he was a Samaritan, 
went on without making any return for the favor. This 
Samaritan, when he found that he was healed, turned back, 
and fell at the feet of Jesus, and with a loud voice glori- 
fied God. When Jesus said, "were there not ten cleansed? 
But where are the nine? There are not found that 
returned to give glory to God, save this stranger." He 
then added for this Samaritan what was better than his 
cure-— a free pardon as one of his believing disciples.— 
"Thy faith hath saved thee; go in peace." 
14 



Job 

Q. The Pharisees demanded of him when the kingdom 
of God should come; and how did he answer them? 

A As a direct answer to the question, our Lord says to 
them; "the. kingdom of God, cometh not with observa- 
tion." They shall not say, "io here! or lo there!" And 
then he goes on to describe it; first by its nature, and then 
by his coming to judgment. 

Q. How by its nature? 

A. He describes it. as a spiritual kingdom; not regulated 
by the observation of worldly wisdom, but set up in the 
hearts of men, and in reality not existing any where else. 
"The kingdom of God, is within you," said Christ, now 
directing himself to the disciples. When Christ has taken 
possession of the soul, all its best affections become his, 
and he reigns there in his whole prophetic and priestly 
and kingly character. And whether in Jerusalem, or at 
Rome, or Babylon, that soul carries this kingdom within 
itself. 

Q. How by the coming of Christ to judgment? 

A. Christ's answer is not intended to point out the time 
when, but the manner in which, he will make his appear- 
ance at the last day, in order to show what his kingdom 
will then be. He had now turned his address to his disci- 
ples, as if the discourse was of a nature too high and spi- 
ritual, to be either relished, or understood by the Pharisees. 
Therefore he says, the world is going on in its ordinary 
course of sin and folly, engrossed with the cares and al- 
lurements of this life, "as it was in the days of Noe," 
when men were eating and drinking, marrying and giving 
in marriage; "even thus shall it be when the son of man 
is revealed." For he shall come, "as the lightning that 
lighteneth out of one part under heaven, and shineth unto 
the other part under heaven." And then will he appear 
in the last of his redeemed ones. For of two in one bed, 
or in the mill, or in the field, one shall be taken and the 
other left. They say unto him, where Lord? To which 
he gives this indefinite answer. "Wheresoever the body 
is, thither will the eagles be gathered together." 



169 
CHAPTER XVIII. 

The unjust judge, and importunate widow; the prayer of the Pharisee 
andpublican;Christreceiveslittle children, Mt. 19,* M.10;* the young 
ruler asks what he shall do to obtain eternal Life, Mt. 19,* M. 10;* 
Christ shows what they shall have, who have left all for his sake, 
Mt. 19,* M. 10;* foretells his death, Mt. 16,* M.9;* heals a blind beg- 
gar, Mt. 20,* M. 10.* 

Q. What is (lie parable of the unjust judge? 
A. There was in a certain place a judge, so utterly destitute 
of principle, that he neither feared God nor regarded man; 
and yet he was wrought upon, by the mere importunity of 
a certain widow, who came to him from day to day to be 
delivered from her oppressor, and he resolved to avenge 
her; without any regard to the justice of her cause, and 
only to save himself the trouble of her incessant applica- 
tion. 

Q. What use does our Lord make of this parable? 

A. It is a strong case given to show the power of im- 
portunate prayer-, and therefore, he invites particular atten- 
tion to the moral of it. He says, "Hear what the unjust 
judge saith. And shall not God avenge his own elect, 
that cry unto him day and night, though he bear long with 
them? I tell you he will avenge them speedily," There 
is something in this parable wonderfully striking; especially 
as it comes from the son ot God, who is in the bosom of 
the father. 

Q. What cautions should we take against an improper 
use of it? 

A. We are to exclude from the purport of it, all manner, 
of comparison between the wicked indifference of this 
unjust judge, and the ever blessed God, in regard to truth 
and justice. We are also to exclude, the supposition of any- 
such change in God, as is inconsistent with the immutable ho- 
liness and perfection of his character; or that he is moved 
by our prayers on account of any convenience to himself 
in answering them; or, what the parable may seem to im- 
port, that he is moved to hear our prayers, merely on ac- 
count of their importunity. 

Q. What then does the parable teach us? 

A. It teaches, that God is as ready to hear the prayers 
of his people, as the infinite wisdom and goodness of his 
nature can make him. It therefore, lays a foundation of 



160 

unshaken confidence in him, as a prayer hearing God; whe 
has here sanctioned it, as a privilege arising out of his 
relation to us as our ffeavenly father. It also implies, that 
God in his infinite goodness regulated by infinite wisdom, 
is inclined to answer our prayers, in proportion to the im- 
portunity with which they are made. 

Q. Is there inconsistency in saying that although God 
bears long with his people, who cry unto him day and 
night, yet that he will answer them speedily? How is 
this to be understood? 

A. There is no inconsistency here; because although he 
may in his own superior wisdom, postpone the time of 
answering their requests, this is not delaying to hear and 
answer them speedily ; inasmuch as there is no delay in his 
hearing, or in his purpose to answer, but merely the exer- 
- cise of his own wisdom and goodness in granting the re- 
quest. Now it is precisely in this sense, that the great 
promise is to be taken, "For we know that all things work 
together for good, to them that love God; who are called 
according to purpose." 

Q. Is not the doctrine of this parable explained and en- 
forced by other teachings of our Lord? 

A. It is. He says Mt. 7. and L. 11. "Ask and ye shall 
receive; seek and ye shall find; knock and it shall be opened 
unto you" — "if a son, of any of you that is a father, shall 
ask bread, will he give him a stone?" — "If ye then being 
evil, know how to give good gifts unto your children, how 
much more shall your heavenly father give (according to 
Matthew,) good things" (according to Luke,) the holy spi- 
7it, to them that ask him?" 

Q. Do not these teachings of Christ afford great en- 
couragement for earnest and persevering prayer? 

A They do indeed. They teach us to pray as earnestly, 
unceasingly and perseveringly, as if God could in fact be 
moved by our prayers, to do that which we would per- 
suade him to do. Not because our prayers have any in- 
trinsic merit; but because, in his infinite wisdom, and good- 
ness, he has constituted this connection, between the end 
and the means, between the blessing and our endeavors to ob- 
tain it. And therefore, we may come to our heavenly father, 
at all proper times, in the freedom and confidence of needy 
and dependant children, and pour out our hearts before 
him; first, in adoration and love, and then in the expres- 
sion of our desires for the blessings of this life, and of. 



161 

that which is to come. We are not only urged to it as a 
duty, but we are invited to it as a privilege throughout the 
scriptures; and especially by our Lord himself. Prayer 
therefore, as to the spirit and habit of it, is oneol the surest 
badges of true discipleship. 

Q. But will it not be asked; do you give encourage- 
ment to sinners to pray without faith? 

A. The metaphysical discussion of the doings of the un- 
converted, has, to say the least of it, been an unprofitable 
one, and should have no place in a work 1 of this sort. We 
admit, that they only who are in covenant with God, 
have a right, to ask for covenant mercies. But how does it 
follow from this, that unconverted sinners may not cry for 
uncovenanted mercy; and that God will not hear their cries, 
as the cries of his creatures in distress? 

Q. What very solemn question does our Lord add here? 

A. "Nevertheless, when the son of man cometh shall 
he find faith on the earth?" Two things seem to be im- 
plied in these words. The great importance of faith in 
the christian character, as if every thing depended upon 
it. And an intimation, that there will be an awful preva- 
lence of unbelief before the Millenium; and also near the 
end of the world — -in allusion to what he has more parti- 
cularly said elsewhere. 

Q What case is then given, to show the nature of true 
prayer, in distinction from that which is formal, and self 
justifying? 

A. That of the Pharisee and publican. The Pharisee 
thanked God, "that he was not as other men." — while the 
publican, standing far from the altar-, "would not so much 
as lift his eyes to heaven; but smote on his breast, saying, 
God be merciful to me a sinner, 15 Christ ly justifies 

the publican, and condemns the Pharisee; which shows us 
clearly, that "the sacrifices of God, are a broken spirit; a 
broken and contrite heart, O God, thou will not despise," 
Ps 51. Neither of the foregoing parables are recorded 
by the other evangelists. 



H 5 



161 

CHAPTER XIX. 

'ihe conversion of Zaccheus the publican. The parable cf the Noble- 
man, who was going to recieve a kingdom, and return, and who en- 
trusted his servants with his money in the meantime,Mt. 25*. Jesus 
rides into Jerusalem, Mt. 21* M. 11* J. 12*. He weeps over the 
City, Mt. 24* M. 13*; drives the traders from the Temple, Mt. 21* 
M. 11*; teaches daily, while they seek to kill him. 

•Q. How was the remarkable conversion of Zaccheus 
brought about? 

A. This rich publican desired to see Jesus as he pass- 
ed through Jerico; and because he was of a low stature, 
he ran forward and climbed up into a sycamore tree to 
see him. 

Q What did Jesus do when he came to the place 
where he was? 

A. He lopked up and said, ''Zaccheus, make haste and 
come down, for to day I must abide at thy house. " And 
he came down and received him joyfully. 

Q. What did Zaccheus nay, when they murmured, 
that Christ was gone to be a guest, with a sinner? 

A. Like a true penitent, he justified Christ publicly. 
He said before them all. "Behold, Loid, the half of my 
goods, I give to the poor; and if I have taken any thing 
from any man by false accusation, I restore him fourfold." 

Q. What did our Lord who knew the hearts of men, 
then say? 

A. He said; "this day is salvation come to this house, 
for the son of man is come to seek and to save that which 
was lost." 

Q. What does this conversion show? 

A. That the divine call, whether made to the poor, 
or to the rich, carries with it the same grace, and produ- 
ces the same change in the moral character of the sub- 
ject; so that in addition to the words of Christ, we have 
the fruits of this conversion, to show that it was genuine. 
The essential characters of true religion, as summed up 
by the Prophet Micah, Chap. 6. 8. are here exhibited at 
once, and together; and they are conclusive of the na- 
ture of the change. "What does the Lord require of 
thee, but to do justly, love mercy, and walk humbly with 
thy God?" 

Q. How does this appear? 

A It appears in the full offer of restoration by Zac- 
cheus to all who may have been injured by him; in his 



163 

having given the half of his goods to the poor; his hum- 
ble and cordial reception of the Lord Jesus, and his de- 
termination in the face of all opposition to become his 
faithful disciple. 

Q. What do the circumstances further show? 

A. That this call, so far as we can 6ee, was purely 
accidental; and but for the pains taken by Zaccheus to 
see Christ, would never have been made Many sinners 
since, have been brought to Jesus, by having put them- 
selves in the way when he was passing; and the case of 
Zaccheus, and others of the kind, show the great impor- 
tance of bringing ourselves, as it were, within the 
reach of the calls of Christ. Especially in seasons of 
revival when the opportunities of finding him are great- 
ly multiplied. 

Q. There is another circumstance deserving notice,— 
What is it? 

I A. It is this That all who receive Christ in sinceri- 
ty, will receive him joyfully. It is true, that repentance 
is in its nature bitter and humiliating; and a full sense of 
the surse of the broken jaw, kills the sinner; but when 
Christ Jesus comes to such a soul, he brings with him 
life and peace. Zaccheus received him joyfully; and so 
will every soul that finds him. What a glorious change 
was here made, in one who was probably among the great- 
est of sinners, not less astonishing than that of the man 
among the tombs. It was one which gave joy to the angels 
of God in Heaven. 

Q When the people, on account of these wonders, 
expected that the kingdom of God would immediately ap- 
pear; what did our Lord say to them? 

A. He gave them the parable of the talents as it is 
called in the 25th of Matthew. Some however consi- 
der this another parable delivered on a different occasion; 
yet the sense of both is the same. Although the talents 
are here called pounds, and the amount given to each is 
equal; whereas m the parable of the talents, to one is 
given five, to another two, and to another one. 

Q What is this parable? 

A. A nobleman is represented as going into a far coun- 
try, to receive for himself a kingdom, and to return. As 
did Archeiaus on the death of Herod his father; a thing 
common in the great Roman Empire. This nobleman de- 



164 

livers to bis servants in the meantime, his money to trade 
with, and account for on his return. 

Q. What is the import of this parable? 

A Under this similitude, Christ represents himself as 
about to go and receive his mediatorial kingdom; which 
is the more striking, as he was now drawing near to the 
cross, from which he would go to receive this kingdom. — 
And in due time, after he should have suffered, and rose, 
and ascended to heaven, he would come again and call 
his servants to account for their stewardship. 

Q. What are his servants represented as doing after 
his departure? 

A. The parable shows two descriptions of persons. — 
The first of whom sent a message after him, saying, "We 
will not have this man to rule over us." Is not this part 
of the parable, exactly descriptive of Jews, and infidels, 
and obstinate unbelievers? Othfirs, who acknowledged 
his authority, received the money, and undertook to take 
care of it for his use, and on final settlement, he dealt with 
them ail according to their characters, 

Q. How will Christ settle with such sinners respec- 
tively? 

A. He will begin with those who have acknowledged 
his authority, and the first will come saying; "Lord thy 
pound hath gained ten pounds;" to whom Christ will say, 
"Well done good and faithful servant, be thou over ten 
cities." And to another, whose pound had gained five 
pounds, u be thou over five cities. But to him who had 
hid his Lord's money, although he had laid it up in a nap- 
kin; fearing him because he was an austere man; lie 
will say, "Out of thine own mouth will 1 judge thee, thou 
wicked servant; thou knewest that I was an austere man, 
taking up that 1 laid not-down, and reaping that I, did 
not sow ! Wherefore then gavest thou not my money 
to i he Bank that at my coming, I might receive mine 
own with usury — lake from him the pound, and give it 
to him that hath ten pounds." Matthew adds, "and cast 
y? the unprofitable servant into outer darkness; there 
shaii be weeping and gnashing of teeth." 

Q What will the Lord do with those who sent the 
message after him, and hated him? 

A. Hf* has reserved for rhem a more condign punish- 
ment. Of those mine enemies, that would not that I 
should reign over them, bring hither, and slay them be- 



165 

fore me." When the Lord shall come out in the judg- 
ment against his enemies, how dreadiul will he the 
overthrow of those, who shall be distinguished from 
common transgressors, as the haters of his government? 
Q. Will you give the conclusion from the whole para- 
ble? 

A. It is this. That not only the haters of his person, 
and the rebels against his authority, will Christ punish at 
the last great day, in a manner suitable to the enormity of 
their crimes; but even those, who hide their talents through 
fear, or shame; or who through sloth neglect them, espe- 
cially for want of confidence in him, will he consign over 
to their proper punishment; and it will be a fearful one. 
Q. What did Christ do after this, on entering the city 
of Jerusalem? 

A. Having his own sufferings immediately in view, to- 
gether with the desolations of the city, his mind was so- 
lemn and very tender, and he wept over it when he beheld 
it. There are several lamentations over this devoted city 
recorded. But this is ihe only notice of his weeping over 
it. We do not reccollect any other instance of his weep- 
ing, except at the grave of Lazarus; which shows what 
a feeling sense, as well as foresight, he had of its awful 
calamities. 



CHAPTER XX. 

Jesus is asked by what authority he did these things, Mt. 21* M. 11; the 
parable of the vineyard let out to wicked husbandmen, Mt. 21.* M. 
12; on paying tribute to Cesar, Mt. 22.* M 12;* Christ answers the 
Sadducees respecting the resurrection, Mt. 22.* M. 12;* enquires 
how Christ is David's Lord, and David's son. Mt. 22.* M. 12;* warns 
the people against the scribes, Mt. 16.* 



CHAPTER XXI. 

The widow's two mites, Mt. 12;* he foretells the destruction of Jeru- 
salem, the signs and calamities of this destruction, and of his coming, 
Mt. 24.* M. 13;* teaches in the temple, and retires to the Mount oi 
Olives. 

We pass over the 20, and 21 chapters of this evangelist, 
as the contents have been noticed in Matthew and Mark; 
just noticing however, the last item of the 21 chapter, and re- 
questing the reader to bear in mind the fact: that our Lord 
taught daily in the temple; in this period between the time 



166 

of his riding into Jerusalem and the passover; and that he re- 
tired every night to the Mount of Olives (as we .suppose to 
the house of his friend Lazarus, or Simon the leper, or both.) 
The use we make of it will be seen in the notes at the end of 
the twelfth chapter of John; to which also we refer the rea- 
der for the remaining chapters of Luke. 

The purity and richness of Luke's style, and his happy 
historical manner of stating the facts recorded by him, to- 
gether with the valuable additions he has made to them who 
went before him, must have rendered his gospel a treasure to 
the churches which first received it; and such it is to us. 
Many of the events recorded by the others, he has related 
with enlargement, and a variation of circumstances; but he 
is still more regardless than they are of strict chronological 
order. This want of chronological order in the evangelists, 
and the brevity of their accounts 5 although they do not im- 
pair their credit as historians, very much increase the diffi- 
culty of setting down a simple and entire gospel harmony. 

For instance Matthew, chap. 20, states that Christ on leav- 
ing Jerico, cured two blind men. Mark, chap. 10, speaks 
of but one, as Christ was going out of Jerico. Luke chap. 
18, speaks of but one; yet he states the cure to have been 
made when Christ was drawing near to Jerico. Now since 
there can be no reasonable doubt that the evangelists are 
here recording what Christ did at Jerico, between the time of 
his retirement to Ephraim after having raised Lazarus, and his 
return to Bethlehem six days before the passover; this want 
of harmony is not explained, upon the supposition that our 
Lord only passed once, and directly through Jerico. Where- 
as the difficulty is entirely removed, by supposing that he 
spent some days in and about Jerico, passing into and out of 
the city several times during his tarry there. 

Mark and Luke, are easily reconciled upon this supposi- 
tion, even if the cases they state are one and the same. And 
Matthew may be supposed to record the case of two other 
blind men, who had followed the example of Bartimeus in 
coming to Jesus to be cured. The blind man both in Mark 
and Luke, is a beggar. The two blind men in Matthew are 
not stated to be beggars. It therefore throws much light 
upon this part of the gospel history, to know that this visit of 
our Lord at Jerico, was during his retirement to Ephraim, to 
v/hich 'place he had retired for present safety to himself, as 
his full time had not then come; and probably to Lazarus also, 
as they sought his life. And because it leads us to un- 
derstand, that to this period are to be referred several of 
Christ's most interesting, teachings, and miracles- Such as 
the cure of blind Bartimeus, the conversion of Zaccheus, and 
the parable of the vineyard. 



THE GOSPEL ACCORDING TO ST. JOHN. 



Q. What was the parentage, and early occupation of 
John? 

A. He was the son of Zebedee and Salome of Galilee, 
and younger brother of James the great. They were 
fishermen on the sea of Tyberias. 
Q. 'What was John afterwards? 

A He was a beloved disciple among the twelve, aa 
apostle, evangelist, and prophet. One oi the three whom 
our Lord took with him in his private, and most import- 
ant transactions; who leaned on his breast at the supper; 
who was with him before the high priest; and who stood 
by him while on the cross, where he received from his 
own mouth just before he expired, the care of his disconso- 
late mother. 

Q How long did John live? 

A. After having suffered martyrdom, by being tbrowa 
into a caldron of boiling oil at the order of the Emperor 
Domitian; from which he was miraculously delivered, as 
the three holy children were from the fiery furnace, he was 
banished to the Isle of Patmos. He returned from ban- 
ishment, and died a natural death at Ephesus, being about 
an hundred years old; long after all the. other apostles had 
died as martyrs, and after the destruction of Jerusalem. 
This reminds us of what, our Lord said to Peter respect- 
ing him. " If I will that he tarry till I come; what is that 
to thee?" 

Q What is the date of his gospel? 
A The whole, question is, whether John wrote it be- 
fore his banishment to the Isle of Patmos; or during his 
banishment, or after his return; for all these opinions 
have been entertained. There is however hardly any 
countenance given to the opinion that John wrote his gos- 
pel during his banishment. And the better opinion is, that 
he wrote it at Ephesus, not long after his return from Pat- 
mos. Domitian died in 96, and John returned soon after, 



168 

lander the milder reign of Nerva, probably in about the 
ninetieth year of his age; for he was younger than our 
Lord. His gospel then may be dated, say in 98, the ninety 
second year of his own age, And his epistles towards 
the close of his life. 

Q, What was the occasion of his writing it? 

A. Having read the other gospels, and approved of then , 
he added his own to supply what the others had passed 
over; and to correct prevailing errors, especially those re- 
lating to the divinity of Christ. And when he set about 
the undertaking, he ordained a fast throughout the seven 
chuiches oi Asia, of which, before his banishment, he had 
the oversight. 

Q, How is he distinguished as a writer? 

A. For the simplicity of his style, as well as the sub- 
limity of his thoughts. 



CHAPTER I. 

Christ was with God in the beginning, and was God; he was the light 
and life of man; but was unknown to those who were yet in darkness; 
He was made flesh, and dwelt among us, full of grace and truth; 
John answers the Pharisees concerning himself; and testifies of Je- 
sus as the lamb or God; two of John's disciples follow Christ; he con- 
verses with them, and gives testimony concerning Nathaniel, who 
acknowledges him as the son of God; tells them they shall see greater 
things than these. 

Q How does John disclose the great truth with which 
his gospel begins? 

A. By immediate revelarion from God. 

Q In what manner does he state it? 

A. He opens it by saying, " in the beginning was the 
word, {Logos) and the word was with God, and the word 
was God .» 

Q How are we to understand this phrase; "In the be- 
ginning" 

A It is a relative one; signifying the highest point of 
time, in the history of creation, as to every thing created; 
and implying eternity, as to every thing which existed at 
that point of time. So that there is a plain distinction be- 
tween that which was at the beginning, and that whir; is 
from the begining " In (at) the beginning, was the word." 
"In (from) the beginning, God created the heavens and the 
earth." The devil " is a liar from the beginning." 



169 

Q. What is the sense of the term, logos? 

A This Greek term logos, rendered in our translation 
word., may signify, either the thought, counsel, or wisdom, 
Which exists in the mind of God; or the expression of 
what is in his mind. In the last sense only, does it com- 
port with our English term, ivord But the b>gos is by John 
applied ro Christ in both senses; of course the translation 
does not reach the full sense of the orignal. In the first 
sense, he applies it to Christ as existing from eternity in the 
bosom of the father In the second, as dwelling in ihe 
flesh to give us the "express image" of the father, and as 
speaking his mind through the inspired oracles of revela- 
tion. 

Q, How many several names are applied to Christ? 

A. It is only a general answer that can be given to the 
question in this little work. 

There are three classes of names applied to our adora- 
ble redeemer in the. holy scriptures 1. Those which 
are descriptive, as to his general character. 2. Those 
which are appellative, in regard to his personal divinity. 
3. Those which are appropriate to him, as to his media- 
torial office and work. Instances of the first are, "The 
wonderful counsellor" — "the prince of peace" — u The 
bright and morning star." Instances of the second are, 
"Emmanuel" — " Logos" Instances of the third are, 
"Messiah," "Jesus," "Christ." 

Q, Will you give an explanation of them? 

A. In the account of the birth of Christ by Matthew, 
he is named Jesus, as the Emmanuel of the old testament; 
to which all his descriptive names of course are to be refer- 
ed. The Hebrew name Emmanuel, and the Greek name Lo- 
gos, have precisely the same signification.- Jesus i* the 
Joshua of the old testament, the interpretation of which is 
Jehovah Saviour. And Christ is the Greek word for the He- 
bre v Messiah, signifying the annointed one. Now as all t he 
characters of our redeemer Doth m trie oh; ami new testa^ 
ment, are combined in the Lord Jesus Christ., as God, man 
mediator, so his several names are all summed u> in mat 
of Christ, as the divine, and annointed saviour of the 
world. This blessed name was thus understood at Antioch, 
where his "disciples wen- tiibt called christians." 

Q. In what oilier phraseology, does this evangelist 
speak of Jesus Christ? 
15 



170 

A He says, "all things were made by him, (the word) 
ane without kim as no T any thing made, that was made." 
"And his word"'' as olm Emmanuel ' was made flesh, and 
dwell among us, (and we b n Id his glory, the gh>ry n^ of 
the only begoiten ot the father,) full of grace and truth" — 
"he was in (I * v^ rid, and the. world was made by him, and 
the world knew him no He came unto his own (creatures) 
and his own received him not " 

Q Why did they not receive him? 

A Because, although he was the life and light of men, 
yet ail this light shined in a darkness that comprehended 
it not 

Q. Who did receive him? 

A Those who were born of God, "who were born not of 
blood, nor of the will of the flesh, nor of the will of man, 
bur of God" — " to them gave In power, (or privilege) to 
become the sons of God" — " even to them that believe on 
his name." 

Q How did grace and truth come by Jesus Christ in 
distinction from all other teachers? 

A Because as v.o man hath seen God at any time, "the 
only begotten son of God, who is in the bosom of the 
fattier, he hath declared him." He hath inspired all other 
teachers, and hath brought salvation in his own person; 
and is at once, ihe way, the truth, and the life. 

Q. Did John the Baptist sustain tins record of bim, 
when the Jens sent priests and levites from Jerusalem to 
ask him, " who art thou?" 

A He did expressly. He said, " I saw the spirit de- 
scending from heaven lik> a dove, and ii abode upon him" 
— "and I saw and bare record, that this is the son of 
God." 

Q. What did John do after this? 

A. As if his ministry had no other object, he directed 
his own disciples to Jesus; saying to them, " behold the 
lamb of God, who taketh away the sin of the world." 

Q. Did any of the disciples of John, upon this intima- 
tion, fodow Jesus; and who were they? 

A. Two of them are mentioned, and but one of them 
is named; This is Andrew, Simon Peter's brother. He 
first findeth his own brother Simon, and saith to him, " We 
have found the Messias, which is, being interpreted, the 
Christ." It seems to be implied that he afterwards went 
to others with the same declaration. 



J 71 

Q. Who were they ? 

A Probahly Philip, and Nathaniel, who met Christ the 
next 'Jay, who were aKo ofBethsaida with Peter and An- 
drew, and who are. also supposed to have been John's dis- 
ciples. Philip lound Nathaniel and addressed him in 
words similar to those used by Andrew to Peter. 

Q. What peculiar testimony did Christ bear to the 
character of Nathaniel, notwithstanding his objection to 
him. '"■Can there any good thins; come out of Nazareth?" 

A. He is the Bartholomew, who is afterwards coupled 
with Philip under this new name, as S rnon was with An- 
drew, under that of Peter. Our Lord says of Nathaniel, 
at his first coming. "Behold an Israelite indeed, in whom 
is no guile " 

Q. What did Nathaniel say to Christ, after Christ had 
showed him that he knew him? 

A. When Christ had told him that he knew him, before 
he was under the fig tree, (at his secret devotions) showing 
that he knew his character, because he knew his heart; 
he then made this frank confession. " Rabbi, thou art 
the son of God; thou art the kins: of Israel." 

Q How does Christ end this discourse? 

A. By saying, " because I said, I saw thee under the 
fig tree, believest thou? Thou shalt see greater things 
than these" — ■" Hereafter ye (addressing them all) shall see 
heaven open, and the angels of God ascending and descen- 
ding upon the son of man " 

Q. How do you reconcile this selection of disciples, 
with the accounts afterwards given, in which Peter and 
Andrew, and James and John, are represented as first 
called? 

A. The formal calling of the twelve apostles was after 
this, indeed it is not probable, that any of the disciples 
here named, remained with Christ at this time. He did 
not call them to follow him till his character as a public 
teacher was established. * 



112 
CHAP I ER Y. 

Jesus turns water into wine at a marriage in Cana of Galilee; goes t» 
Capernaum, and thence to Jerusalem, where he drives the buyers and 
sellers from the Temple; gives the intimation of his own death and 
resurrection, under the figure of destroying the temple, and building 
it again in three days; many believe in him, but he does not commit 
himself to them. 

Q. What miracles are here recorded? 

A Thai of turning the water into wine at the marriage 
of Cana in Galilee; of which John was a witness, and 
therefore he records it as an omission of the other evan- 
gelists. 

Q What are some of the remarkable circumstances of 
this miracle? 

A. It was the first which our Lord ever wrought "This 
beginning of miracles did Jesus" — "and manifested forth 
his glory, and his disciples believed on him." Under all 
the circumstances it was necessary. His own reputation, 
and the feelings of his friends would have been injured 
without it; as probably more persons were persenton his ac- 
count, than were expected, and the parties though respecta- 
ble, were not able to provide for so great a company. 

Q. What does this miracle show? 

A. It shows the divine wisdom and power of Christ. 
Like all his other miracles, it was perfect, and suited to 
the occasion It shows also that Christ's religion is of 
a social character, and may mingle itself with all the re- 
lative duties. Moreover it has added a gospel sanction 
to the divine institution of marriage, which originated in the 
garden of Eden before the fall 

Q. Where did Jesus go after this? 

A. He first went down to Capernaum with his mother, 
and brethren, and disciples. But he soon went up to 
Jerusalem to the first passover after his public ministry 
began. . 

Q Who were the persons here called the brethren of 
our Lord? 

A. The most satisfactory opinion is, that they were the 
children of Joseph by a former wife, who is said to have 
been niece to Zacharias. And that Mary the mother of 
Jesus, was their mother-in-law, whom they called mother, 
and treated as mother, after the death of Joseph. 

Q. What did Jesus do in the temple, at this first pass- 
over? 



173 

A. In his youthful zeal, having made himself a scourge 
of small cords, he drove out of the temple, the oxen and 
sheep, and overthrew the tables of the money chats 
and said to them that sold doves, take these things hence, 
make not my father's house an house of merchandize. And 
his disciples remembered the allusion to it in the 59 Fs. 
" The zeal of thine house hath eaten me up. 1 ' 

Q. Did he no' do the same thing a second time near the 
close oi his mini-try? 

A. He did, u hen he rode iato Jerusalem as the king- of 
Zion, a short time before he suffered. To show the spiritu- 
ality and purity of his kingdom, he began and ended his 
ministry by purging the temple. 

Q Is this purgation of the temple noticed by any other 
evangelist? 

A. It is not FJere is. another omission 6f those who 
had written before John, showing one motive he had for 
writing his gospel. Nor record the last purga- 

tion, because it had been recorded by all the others. 

Q. What' remarkable difference is there between the 
first and last purgal 

A. In the hist, he made use of a whip or scourge of 
small cords, to enable him to drive out the oxen and sheep. 
The last he_effeeted by an act of authority and by his 
weight of Character as a divine teacher. 

Q. Why did the Jews now require Of him a sign? 
A. it was a demand of him to show in what character, 
ami by what authority he acted; as the prophets used to 
give signs of their character, arid of the nature of their 
message. He re-erred them to the death and resuin . 
of his own body, a< greatei signs than had ever been given 
totiie world. But he covers these truths for the time, even 
from his disciples, under a figure of the temple, which 
was to be destroyed. " Destroy this temple, and in three 
day? 1 will raise it up." 
Q. How did they reply? 

A. They said, " forty and six years was this temple 
in building" It was then forty six years from the time 
that Herod the great began to repair it. " And will thou 
rear it up in three days?" A fact much less wonderful, if 
it had been done, than the resurrection ot Christ. 

15* 



174 
CHAFFER HI. 

Nicdoemus comes to Jesus by night; Jesus speaks of the new birth, hi* 
own death, and the necessity cf faith in him; he baptises in Judea, 
whileJohn was baptising in iEnoD, and bearing testimony to Jesus, 

Q. Who was Nicodemus? 

A. A ruler of the Jews, who came to Jesus by night to 
be taught of him. 

Q. Why did he come by night? 

A. Because, he was persuaded that he was a teacher 
come from God; but he was not yet prepared to acknow- 
ledge him openly, though he did it afterwards in the coun- 
cil, and finally assisted Joseph to bury him. 

Q. What was the first thing which Christ taught Nico- 
demus? 

A. The absolute necessity of regeneration. " Verily, 
verily, I sa} 7 unto thee; except a man be born again, he 
cannot see the kingdom of God. 

Q. Was Nicodemus astonished at his doctrine? 

A. He was; and Christ marvelled, that he being a mas- 
ter of Israel, should not understand him. 

Q. How did Christ explain this doctrine? 

A. By showing the spiritual nature of it. "That which 
is born of th^ flesh, is flesh; and that which is born of the 
spirit, is spirit;" and then he gives the similitude of the 
wind, which though itself invisible and mysterious, is yet 
sensible, and obviously necessary to animal life. 

Q. What does hej'urthersay to him on this subject? 

A He suggests to him the difficulty of explaining 
heavenly things to one so ignorant of their nature. Yet 
he does not take offence at this ignorance, but leads him 
at once io the great salvation He tells him, as he does 
every enquiring sinner, that God sent not his son into the 
world to condemn it, but that the world through him might 
be saved 

Q. Who did Christ say was condemned? 

A. He that helieveth not the son. " Fie shall not see 
life, I'Ut the wrath ot God ahideth on him." 

Q What is the grou.sd of this condemnation? 

A. That light has come into the world, and men have 
loved darkness rather than light, because their deeds are 
evil. 

Q. Who is he that u is not condemned?" 

A. AH those who believe on the son of God. "Fori 
God so loved die world, that he gave his only begotten 



175 

son, that whosoever believeth on him should not perish, 
but have everlasting life." H^re then is the ground oi our 
justification and hope. The logos, who is our Emmanuel, 
has the mind and council of God; and is therefore made 
unto us, " wisdom, and righteousness, and sanctification, 
and redemption," 1. Cor. 1. 30. 

Q. Where did Jesus go after this discourse with Nico- 
demus? 

A. He went into the land of Judea; for it seer,*; he had 
returned from Jerusalem to Galilee when he met with Nico- 
deoius. He tarried in Judea sometime with his disciples 
and baptised, while John was baptising at the same time 
in iEnon n^ar t® Salem. 

Q. Was the form of Christ's baptism at this time the 
same that he afterwards gave to the apostles in their grand 
commission? 

A. Probably it was a baptism of repentance, or purifi- 
cation, preparatory to the gospel, in correspondence, and 
in confirmation of John's baptism; to sustain the agree- 
ment between the Messiah and his forerunner. And so 
John seems to have understood it. For when his own 
disciples mention Christ's baptism by way of surprise and 
objection, he replies, "A man can receive nothing except 
it be given him from heaven" — u ye yourselves bear me 
witness, that I said, I am not the Christ, but that I am 
sent before him"— " he that cometh from heaven is above 
ali;" "and, he that hath received his testimony, hath set 
to his seal that God is true " 

Q. What is remarkable here? 

A. That John, in sealing up his testimony of Christ, 
and closing his ministry, just before he was put into prison, 
preaches Christ, in language so very similar to that of 
Christ himself. u The father ioveth the son," — "and 
giveih not the spirit by measure unto him" — " he that be- 
lieveth not the son. shall not see life but the wrath of God 
abideth on him." 

CHAPTER IV. 

Jesus leaves Judea, and meets with the woman of Samaria; the disci- 
ples who were absent, return, and are surprised at his conversation 
With her; the Samaritans desire him to tarry with them, which he 
does for io days, and many believe in him; he returns to Cana, and 
heals a nobleman's son who lay sick at Capernaum. 

Q. Where did our Lord next go? 



176 

A. When Jesus knew that the Pharisees had heard with 
concern, that he had made more disciples than John, he 
resumed to Galilee; and as he must of course go through 
Samaria which lay on his road, he met with the woman 
of Samaria at Jacob's well, about the sixth "hour, (i2 
o'clock) where he had stopped to rest himself, being wea- 
ried wiih his journey— an account not given by the other 
evangelists. 

Q Bi. y did he meet this woman, at this place? 

A As he sat upon some appendage of the well, she 
came to draw water, and to h< r treat surprise he requested 
of her a drink of vt ater; aRhougS she knew from some cir- 
cumstances that he as a Jew For the Jews had no deal- 
ings with the *. s; no? did they admit them to 
be Jews W hich tin y claimed to be, when the Jews were 
in prosperity; bul disclaimed when they were in adversity. 

Q Hon did the conversation originate? 

A A she expressed her surprise, that he heing a Jew 
should ask drink bl her a Samaritan, he began to speak to 
her ofthe water of hie A\u\ said to her, "it thou, knevvest 
tl e gift ( I («« d, and who it is that sa'nh. give me to drink, 
tb u w u:^i have askeu ol' him, and he would have given 
<rV«' li\ mg water ,: 

Q, To v* hat did this lead? 

A. After some conversation about Jacob's well, and 
the pa'iiarchs; she asketi him for the living water of 
which he had spoken. 

Q. What turn did Christ then give to the conversation? 

A. He now brought to her recollection, her manner of 
life. And directed her to go andeall her husband, when 
he kisew -he had none living, or none openly, although she 
had had five. 

Q. What did the woman then perceive? 

A. That he was a prophet; as he bad disclosed the se- 
cret transactions of her- life. 

Q. Upon this, what did she do? 

A. She started \\\e great Samaritan question; whether 
Jerusalem, or Samaria, was the pla'e wiv ie men ought 
to worship? The Samaritans said that Samaria was. bet- 
ter ihan J rusalem, because the patriarchs worshipped in 
that mountain, many hundred years before the building ot 
th* temple at Jerusalem. And that this well of Jacob, a/»d 
a pate/ 1 of ground connected with it which he gave to his 
son Joseph, was one evidence of it. 



177 

Q. How did our Lord avoid this question? 

A He fumed her mind away from it, to much greater 
things — to the time, when the temple at Jerusalem should 
br demolished; and the mountain of Samaria forgotten. 
Then, • t the true worshippers should worship the father m 
spirit and in truth/' 

Q. What did she say to this? 

A. "I know that the messias cometh: and when he is 
come, he will tell us all things." This led our Lord to say, 
" I that speak unto thee am he." Upon which, leaving her 
r pot, she went off in haste to the men of her city, 
saying, u come see a man which told me all things that ever 
I did Is not this the Christ?'" 

Q. Where were the disciples in the mean time? 

A. They had just returned from buying meat, and 
th?y marvelled that he talked thus plainly with the wo- 
man, not then knowing that the gospel was to be preached 
to the Samaritans, and to the gentiles, and to the ends of 
the earth. 

Q. What was the effect of the woman's report to the 
men of the city ? 

A. They came ou ! to Jesus, and invited him to tarry 
with them, which he did for two days; and many believed 
on him, and said, "now we know that this is indeed the 
Christ, the saviour of the world." We are not informed 
what he did there; but he did enough to convince them 
that he was the Christ 

Q. What does all this teach us? 

A. It shows us, how aptly our L*:rd seized upon suita- 
ble occasions to give divine instruction; that this instruc- 
tion was always intended to produce faith in himself as the 
true Messiah; and that Samaritans, and publicans, and 
sinners, had heaits given them to find out him, through 
whom alone God can be worshipped in spirit and in truth. 

Q. What was the second miracle which Jesus did upo» 
his return to Cana of Galilee, where he had before made 
the water wine? 

A. He healed the nobleman's son who was sick at Ca- 
pernaum, 

Q. How did he heal him? 

A. Instead of going with him immediately, as he had re- 
quested, he took occasion to reprove his own countrymen 
for their unbelief, saying, "except ye see signs and won- 



178 



ders ye will not believe." Then he said, "go thy way, 
tliy son liveth." 

Q Did the nobleman believe him? 

A He beli'-ved and went away, and met his servant 
who told him that his son lived. And when he had 
found that his son was healed in the very hour that J< ^us 
said this, "himself believed and his whole hou-e ." This is 
an ther miracle which is not recorded by the other evange- 
lists. This nobleman, has been thought to be Chuza, 
Herod's steward, the husband of Joanna. Perhaps he 
was a secret disciple, which the other evangelists did not 
think it prudent to notice, as he was then living in connec- 
tion with the court. 

Q What remarkable thing should we notice here? 

A. It shows that Christ's divine power, was not limited 
by time, or place; nor was it dependent on the instrumen- 
tality of means. It was absolute and universal, eveiy way 
becoming the son of God. 



CHAPTER V. 

Jesus goes up to Jerusalem, and heals a man at the pool of Bethesda o» 
the sabbath day; the Jews demand of him, who ordered him to carry 
his '<ed; Jesus afterwards finding him in the temple, warns him, and 
then he tells the Jews who he is; they persecute Jesus, and he assert* 
his authority; appeals to John; to his miracles; to the divine testi* 
-niony; and exposes their unbelief. 

Q. What did Christ do at the pool of Bethesda? 

A. Now just returtud from Galilee to Jerusalem, at a 
feast of the Jews, (probably the third passover) he cures a 
man who was waiting there, with an infirmity of thirty 
eight years standing; and it was on the sabbath day. The 
account of this also is omitted by the others. 

Q, What was this pool? And what were the virtue 
of it? 

A. Whatever it was originally; and there are different 
opinions of it; it had become a Bethesda, or house of mer- 
cy, fitted up with five porches for the multitudes which 
attended there to be healed. For at certain times an an- 
gel stirred its waters, and whoever then first after this 
moving of the waters, went down into it, was healed of 
whatsoever disease he had. In other words, a miracft- 



179 - 

lous power was given to this water at certain seasons, indi- 
cative of the power ol 'he gieai physician, who was now 
coming to show "greater things than these." 

Q. Did Christ heal this man, by helping him into the 

fool? 

i A. He did not. This poo] was but a faint type of the 

, di power which he possessed After enquiring into 

}: and his great desire to be heal ed, that he might 

mx the man's attention upon him; he said unto him, arise, 

; take up thy h< d and walk, and immediatly he was made 
Wi »!e, and loo* up his bed as he had been ordered to do. 

. Auf it wast or five ahbath day. 

Q When the Jews said to him, "it is not lawful for 
thee to carry thj bed," what did he say? 

I A. He replied; he that made me whole, said, "take up 
thy bed and walk; 1 ' but he did not know that it was Je-us 
who had cured him, until afterwards when Jesus me him 

' in the temple, and said to him u B<hold thou art trade 
whole, sin no more, lest a worse thing come upon thee." 
He then told the Jews, it was Jesus who had made 
him whole. 

Q. What did they th^n do? 

A They sought to slay Jesus because he had done 
these things on tne sabbath day. And more especially, 
because he had replied to them. " My father worketh 
hrherto, and I woik " He had not only broken the sab- 
bath, but had said that God was his father; " making him- 
self equal with God." 

Q, Was this a plain declaration of his divinity? 
A. It was the plainest he had ever yet made; and he 
sustains it still further by saying expressly, "thatall men 
shouid honor the son, even as they honor the father." And 
finally, that all who are in their graves shall hear his voice, 
and shall come forth; they that have done good, unto the 
resurrection of life; and they that have done evil, unto the 
resurrection of damnation." 

Q. What does this open conversation on the subject of 
his divine mission import? 

A That this miracle at the pool of Bethesda, wa« some 
what later than it is generally set down in the harmonies ; 
because Christ does not speak thu ; plainly, even to his 
disciples, in the first part of his ministry, for reasons be- 
fore given. Iu tins chapter, he is very full on the >ubject 
•f his divine authority, both here and hereafter; and he ap- 



peals to John, to his own miracles, to the testimony of his 
Fat! ir, ami to Moses; and on all these grounds, condemns 
their unbelief and rejection of him 

Q Wfeai does the whole of this chapter show? 

A The invincible power of unbelief connected with a 
bad religious education. All the combined evidence of 
prophecy and miracles, could not subdue the inveterate 
prejudices of the scribes and pharisees. They would 
sooner believe that Christ was in league with Beeliebub 
the piince of the devils, than to confess that he was the 
son of God The whole subject there tore carries a fear- 
ful warning to all apostate churches; and to their self willed 
teachers, who are the scribes and pharisees of modern 
times. 



CHAPTER 'VI. 

Christ feeds five thousand with five loaves and two fishes, Mt. 14* 
M. 6.* L 9; withdraws from the multitude who propose to make 
him a king; comes to his disciples walking on the sea, Mt. 14.*. M. 
6; is followed to Capernaum by multitudes; they demand a sign like 
the manna and he speaks of the bread of life; many are offended and 
leave him; Peter professes steadfastness in believing him to be the son 
©f God, Mt. 16.* L.9. 

Q. What is there remarkable in this miracle oi feeding 
five thousand? 

A. It is the only one of our Lord'k miracles which is re- 
corded by all the evangelists; at d it is recorded very near- 
ly with the same circumstances by them ail. That ot the 
four thousand fed by seven loaves, is recorded only by 
Matthrw and Mark 

Q. What may we say further of this stupendous mira- 
cle? 

A. This alone, would be sufficient to establish the divine 
mission of Christ, if he had never wrought any other. Yet 
the multitude and variety of his wonderful works, seem to 
have been necessary, to hold forth that constant display of 
his almighty power, which should accompany him as God 
manifest in kne fU.4r, so a^ to put this test of his character 
beyond ail reasonable doubt. 

Q. What should we further say of it? 

A Although this (lispiay pf divine power was So con- 
vincing, that the wholt- multitude were now ready, and 
determined, to take means to make Christ the king of 



m 

Israel, having no cioubt of his power to sustain himself as 
sucii; yet perhaps not a single soul was converted by it. 
Nor was there ever one sinner converted by the. power of 
externa! evidence, without the inward teaching of the spirit. 
Hence it is said of i rue convert-; a they shall be all taught 
of God, 1 ' How earnestly then should we pray for this 
divine teaching, giving us eye* to see, ears to hear, and 



on: 



hearts to understand the things ot'G 

Q. With what e.xpe -tation did the multitude follow 
Christ to Capernaum? 

A They seemed now to expect some peculiar sign from 
heaven- like the manna in the wilderness; tor they de- 
manded it, after he had toid tfiem not to labor for the meat 
which perisheth, but saith he.. u for that meat which en- 
dureth to everlasting life, which the sou of man shall give 
unto you; for him hath God the father sealed." 

Q. What grew out of this? 

A. Our Lord's very particular, and instructive discourse 
to the people, concerning the bread of life; which is re- 
corded only by this evangelist, in his own peculiar stvle. 
Tiiere is scarcely any thing in the new testament, which 
so plainly sets forth the manner, in which Christ is by divine 
substitution, made the very life and the only life of the 
believer's soul; nor is there any thing so well calculated 
to explain the true sense of that holy ordinance, which by 
faith gives us to eat of his body and drink of his blood. 

Q. What is the similitude, on which Christ's discourse 
of the bread of life is founded? 

A. It is this. Whereas bread is the staff of life, inas- 
much as it represents all the food which supports it, so <he 
Lord Jesus Christ, in giving his life for our life which had 
been forfeited to divim- justice, becomes to the sc • n ' 
believer, all that can sustain it, in life, in death, at 
ment day, and through eternity. How much th 
these words of Christ, at which so many take off 

Q What then is this act of eating Christ's I 
blood? 

A. It is purely an act of faith; for we can no n 
literal sense, eat the flesh of Christ, now he is d 
his disciples could do it while he was alive. T 
is the plain purport of his discourse. Inasmuc 
whole body; and especially his blood which wa 
of it, was by divine substitution, made an offern 
justice of God for the believer, this act of faith 
16 



182 

an act of union to Christ. Christ's own words show this 
precise,)-, "as the living father hath sent rue, and ! live 
by (he father, so, le that eateth nie, even he shall live by 
me." 

Q. When did he say these thiners? And what was the 
effect? 

A. In <he synagogue aUCapemaum; and many said, "it 
is an haul saying", who can heai it? O how many now 
say the same thing in their hearts!" Therefore he said, 
"no man can come to me, except it were given of my 
father " 

Q, When many of his disciples, unable to bear the 
spirituality of his kingdom, went away from him, what 
did he say to the twelve? 

A. He said to them, "will ye also go away?" And 
Petei answered for them all, "Lord to whom shall we go? 
Thou hast the words of eternal life, and v\e believe and 
are sure that thou art the Christ, the son of the living God." 
Here is a touch-stone for christian experience. And in 
proportion as our views of Christ's divine characterenlarge, 
and a sense of our union to him increases, so will be our 
comfortable views of "the truth as it is in Jesus." 



CHAPTER VII. 

Jesus counselled by his unbelieving brethren to accompany them to 
Jerusalem, refuses, but afterwards goes'up privately; the Jews en- 
quire after him; he teaches openly in the temple, and some believe; and 
the pharisees send officers to take him; he foretells his departure to the 
father; he invites the thirsty in spirit to come unto him and drink; 
different opinions of him; officers sent to take him, return without 
him, being struck with his discourse; the pharisees reproach them; 
Nicodemus takes his part. 

Q. Where did Christ abide for some time after the fore- 
going conversation with the Jews? 

A. In Galilee; for he would not walk in Jewry, be- 
cause the Jews sought to kill him. But when the feast of 
tabernacle®, one of the three great feasts, was at hand; a 
n,,of ' f;A " was raised concerning him, whether he would 

the feast, as he had been accustomed to do. This 

part of the feast of in gathering, the third of the 

at. feasts of the Jews. 

i he go up to it? And how did he go? 



183 

A. He went up; but as it were privately; and while they 
were murmuring concerning him about the midst of the 
feast, he went into ihe temple and taught openly. 

Q. When the Jews marvelled at his wisdom, saying, 
'•how knoweth this man letters, having never learned? 
what did he say? 

A. He drew from it an evidence of his divine mission. 
"My doctrine is not mine,' 1 as the son of man; u but his 
that sent me,' 1 and this ye might know by receiving it. 
"For if any man will do his will, he shall know of the 
doctrine; whether it be of God, or whether I speak of my- 
self." 

Q. What did he say of his departure to the father? 

A. He said, "yet a little while I am with you, and then 
I go to him that sent me; ye shall seek me, but shall not 
rind me, and whither I go ye cannot come." 

Q. VVhy does Christ speak to the Jews in this manner? 

A. Probably, because, as they were now seeking an op- 
portunity to apprehend him, it would be dangerous to re- 
fer directly to his death and resurrection, as he had done 
very plainly at oher times and places. He was now in 
the midst of them by whom he was soon to suffer; but his 
full time had not yet come. He had also, in speaking of 
their seeking for him after his departure, a view to the 
state they would be in when he was gone. Their whole na- 
tion would be earnestly looking for a saviour, who had 
come, and gone away from them, while they did not know 
him, and had cruelly put him to death. When afterwards the 
judgments of God should come upon them to the uttermost, 
they would look every way for their long expected mes- 
siah and deliverer, without any satisfaction. 

Q What did he do in the last great day of the feast? 

A. Without regard to his own safety, he cried aloud in 
the temple, saying, "If any man thirst, let him come unto 
me and drink." He here alludes to the living water, 
which the spirit of God would give to them that should 
believe. The last great day of this feast was the eighth 
day, or second sabbath day of the feast; and of course a 
day of worship in the temple. 

Q. Did any of them believe on him here? 

A. Yes. Many of them, and they said "of a truth, this 
is the prophet." Others believed not; and in the mean 
time, the chief priests and pharisees had sent officers to 
take him, who returned without him, saying, "never man 
spake like this man." 



184 

Q. What effect did all this have upon the Jewish coim- 
cil. 

A. They were enraged, and upbraided the officers, say- 
ing, u have any of the rulers, or the pharisees believed on 
him?" This saying, brought out one of them, Nicode- 
mus, who did believe on him And (hen they reproached 
him also as a Galiiean, which broke up the council, and 
saved Christ for this time. 

Q What is remarkable here? 

A. The providence of God. Who so ordered it, that 
this dissent of Nicodemus together with the timidity of 
the officers, destroyed their present purpose o< apprehend- 
ing Curist. For it was at the passover, and not the i\ ast 
of tabernacles, that he must suffer. We see by ihis, how 
easily, without a miracle, God can change the counsels of 
men, and overthrow their purposes. 



CHAPTER. VIII. 

Jesus teaches in the temple the next day; they lay a snare for him, 
concerning a woman taken in adoltry; he declares himself to be the 
light of the world, and refers to the testimony of the father; many 
believe on him, whom he exhorts to continue in his word, promising 
them liberty in the truth; he is reviled as a Samaritan, and one pos- 
sessed; he says, "before Abraham was, I arc;" upon which they attempt 
to stone him. 

Q. Where did Jesus go after this? 

A. At evening he went out to the mount of Olives, pro- 
bably to the house of Lazarus and his sisters, and early in 
the morning he returned and taught the people in the tem- 
ple. 

Q. What did the scribes and pharisees next contrive 
against him? 

A. Their purpose of apprehending him being for the 
present defeated, they laid a snare for him, by bringing 
before him the woman taken in adultery, for his judgment 
upon her; that they might expose him either to the gover- 
nor, or to the Jewish council. For let him decide the 
case one way or the other, he would interfere, either with 
the civil, or "ecclesiastic authorities; unless he should seem 
to connive at sin, which would affect his religious charac- 
ter. 

Q. How did he extricate himself? 



185 

A. In a wonderful manner. First he stooped down 
and wrote on the ground, as though he heard them not, 
probably in order to increase their anxiety and fix their 
expectation, and that he might do it again without exciting 
suspicion as to his object; then he said, knowing their 
hearts, " lie that is without sin among- you, let him first 
cast a stone at her." This reply carried such conviction 
and confusion among the accusers, that he had only to 
stoop down again and give them a fair opportunity, and 
they withdrew as soon his eye was off them. 

What finite wisdom, could have such a knowledge of 
characters and circumstances, as never onee amidst the 
most subtle enemies to be mistaken; but always to put an 
end to enquiry? 

Q What did Christ say to the woman, when he rose up, 
and found her without her accusers in the midst of the 
temple. 

A He said unto her, "woman where are thine accusers? 
Hath no man condemned thee?" She -aid, "-.No man 
Lord." Then he said, I give no sentence in thio case.— 
"Go, and sin no more." 

Q What did he then do? 

A. He turned to the congregation, who hid now wit- 
nessed the scene that had parsed, and said; and under the 
circumstances he must have said it with the greater em- 
phasis; " i am the light of the world, he that followeth me 
si«all not walk in darkness, but he shall have the light of 
life " 

Q How does he further reply to their objection,, that 
he bore record of himself? 

A, Hesays,"l am not alone. For the father that sent me, 
he beareth wiines^ot me;" referring them to his numerous 
miracles, and to the public testimonies that had' been given 
of him. And when they said contemptuously, where is 
thy father, he replies,'" ye neither know me nor my father; 
if ye had known me, ye would have known my father al- 
so," and as they understood not what he spake to them of 
the father, he said, "I go my way, and ye shall seek me; and 
shah die in your sins." 

Q. What do we now find? 

A. That as he thus spake, many believed on him; to 

whom he said, "Sf ye continue in my word, then ye are my 

disciples indeed, and ye shall know the truth, and the 

truth shall make you free." In this benediction, there are 

16* 



186 

.the three great essentials of all religion; which till the whole 
compass of christian experience. The truth as it is in Je- 
sus. The knowledge of this truth. And the freedom which 
this knowledge brings to those, "who stand fast in the 
liberty wherewith Christ hath made us free." 

Q. What did Jesus say to their claim of being the chil- 
dren of Abraham, and as such, never having been in bon- 
dage? 

A. He tells them, that they were the servants of sin, 
and stood in need of that divine freedom which the son of 
God alone could give. "Ye are ot your father the devil, 
and the lusts of your father ye will do^ Whereas he that 
is of God, heareth my words; "ye therefore hear them 
not, because ye are not of God." 

Q, What effect did this very plain preaching have upon 
them? 

A. They became outrageous, and charged him with 
being a Samaritan, and possessed of a devil. And yet he 
condescends meekly to reason with them, step by step in 
their objections, saying at length, "your father Abraham 
rejoiced to see my day and he saw it, and was glad," 
(Abraham earnestly desired to see the gospel day, which 
is my day; and he saw it and was glad.) 

Q. Did Abraham have any special discovery of Christ, 
other than by faith? 

A. They who think that Milchisedec was Christ, sup- 
pose he refers to this instance in particular. Gen. 14. 18. 

Q How do they now understand him? 

A. They understand him to say, that, although he was 
not yet fifty years old, he had seen Abraham; as if he 
, would insist upon his pre-existence and divinity. He 
then concludes the discourse by saying expressly, "be- 
fore Abraham was, I am." When they take up stones to 
stone him, he gives them a proof of his divinity, by going 
out from the tempter through the midst of them in safety. 

Q. What reflection may we make upon this kind of 
teaching? 

A. Although the other evangelists have omitted it, yet 
it is just such as we should expect from him near the close 
of his ministry His character as a divine teacher would 
seem to be imperfect without it He now lays aside all 
parable, and speaks in a language as plain as that of the 
last judgment. 

f^Fage 172 read Chapter II. 



187 
CHAPTER IX. 

Jesus gives sight to a man born blind, who shows his neighbors by what 
means he was cured; he is brought to the pharisees for examination; 
they are offended because he says Jesus is a prophet; they excom- 
municate him; Jesus makes himself known to him as the son of God, 
and he worships him; Jesus says he came that the blind might see, and 
the seeing made blind, referring to the pharisees. 

Q. What is the subject of this chapter? 

A. It is wholly taken up by the very -instructive ac- 
count of Christ's cure of the man who was born blind, and 
the incidents which grew out of it; which is not recorded 
by the others. Nor does this evangelist set it down in the 
older of time. Probably it was at an earlier period than 
it appears to be. 

Q. How was he cured? and at what time? 

A. As Jesus passed by, he saw him, aud had compas- 
sion on him; and when he had answered the strange ques- 
tion of his disciples respecting him, he made clay and an- 
nointed his eyes; and then said, "go and wash in the pool 
of Siloam;" and he went and washed, and came seeing. 
This was on the sabbath day. 

Q. What was this question of the disciples? 

A. "Who did sin; this man,- or his patents, that he was 
born blind?" As if they had adopted the heathen notion 
that the man had sinned in a prior state of existence; or 
that the sin of his parents was visited upon him. Neither 
of which is countenanced by our Lord; but he says, that 
God had so ordered it for his own glory. How sublime 
are the revelations of God, compared with the specula- 
tions of men! 

Q,. What was the pool of Siloam? 

A. It was a fountain by the sheep market in Jerusalem, 
fed from the brook Siloah, ShiJoah, orSiioam, which orig- 
inated under mount Zion near the sanctuary; of which no 
particular account is given in the scriptures. Milton calls 
it "Siloa's brook." The first mention of it is in Nehemiah 
3. 15. where the a wall of the pool of Siloah" is named 
among the repairs of the city. In Isaiah 8, 6, it is said, "For 
as much as this people refuseth the waters of Shiloah, that 
go sohly" — "therefore behold the Lord bringeth upon them 
the waters of t he rivers." They refused the mild govern- 
ment of God^s theocracy, and he would bring upon them^ 
the terrible ones of the earth. 1 he symbolical name of this 



188 

rivulet, or brook, was probably given it by David, or 
Solomon, as among the types of Christ. For as Christ 
was the sent ot God, so this pool, named after the stream 
which fed it, was, "by interpretation,- sent" If the mir- 
aculous virtue which this water had in the time of Christ's 
ministry, was peculiar to that age, as most commentators 
have supposed, yet it v\ as doubtless a consecrated stream 
at a much earlier period; prohably from the building of 
the temple Now indeed, this pool had grown into a Be- 
thesda, or house of mercy, see Chap. 5. having tm porches, 
for the accommodation of the great number of those who 
waited there to be healed. A supernatural moving of 
the waters of the pool was supposed to be made by an 
angel; as whosoever first stepped into it, after this moving 
of the waters, was made whole of whatsoever disease he 
had. 

It was probably to honor this pool as a type of himself, 
that our Lord sent this blind man to it — and to show that the 
type was answered by his coming, and its virtues were 
about to cease, that he healed the man of infirmity, with- 
out putting him into the pool at Beihesda. 

Q. Why did Christ annoint the eyes of the blind man 
with clay? 

A. Perhaps he adopted such unlikely means to try his 
faith; and to show his sovereign power, which could 
give efficacy to any means however unpromising. 

Q. Who took offence at this miracle? 

A. The pliarisees; because it was done on the sabbath 
day Atier enquiring of the man how, and by whom he 
had been healed; and after hearing his opinion; that 
Christ was a prophet, they still objected. 

Q. Did they believe in the miracle itself? 

A. The) affected not to believe it, till they had called 
the parents of the blind man, and asked them, if this was 
tie ir sou, and by what means he now saw. The parents 
answered, "we know that this is our son, and that he was 
born blind; but by what means he now seeth, or who hath 
opened his eyes, we know not." What base ingratitude, 
not even to acknowledge the author of so great a blessing. 

Q. When the Jews had called the man himself, and 
could no longer dispute the fact; what did they say to 
him? 

A. They said, give God the praise; we know that this 
man is a sinner. To which he replied in a very feeling 



189 

manner, "whether he be a sinner, I know not. One thing 
I know; that whereas I Was blind now I see,." O how 
many times --have these remarkable words been echoed, by 
the spiritually blind whom Christ iias made to see. Their 
whole evidence of a title to eternal life, is perhaps sum- 
med up in this, short sentence. "Owe thing I know , that 
whereas I was blind, now I sec " 

Q,: As ihev still persist m cavilling, and even in reviling 
him as a disbipfe^ not of Moses, but of Jesus; what does 
he fui l-lrer say? 

A We cannot conceive of a better replication, than 
thai which lie gives them. "Since the world began, was 
it not heard thai any man had opened the eyes or' one li.at 
was born blind." As if he had said; this is more thau a 
miracle of healing It is giving eyes where there were 
none. What sort of man then must this be? Could he do 
this, if he were not of God? But this was no reasoning for 
such minds; and they cast him out. 

Q. Jesus found him afterwards, and said to him, "dost 
thou believe on the son of God?" How did he answer? 

A. He said, "Lord who is he, that I may believe on 
him?" And Jesus replied, "thou hast both seen him, and 
it is he that taiketh with thee." Then he said, "Lord I 
believe, and he worshipped him?" 

Q. Upon all this; is there any more natural reflection, 
than which Christ himselfmakes? 

A. There is not; and it is a very solemn one. "For 
judgment I am come into this world, that they who see 
not, may see; and that those who see may be made blind." 
As much as to say, this will be the effect of my coming 
into the world, upon many perishing sinners. 

Q. Is there any resemblance between natural, and spir- 
itual blindness? 

A. There is a striking one. The Jews were as blind 
to the divine power and teaching of Christ, as this man 
had been to the light of day. And their cure would have 
been as wonderful, as that of the man born blind. How 
admirable was the power of Jesus, which not only gave 
this man natural eyes, but enlightened his mind, as much 
as it did his body! So truly is he the light of the world. 



190 
CHAPTER X. 

The true shepherd distinguished from the stranger; Christ both the 
door of the sheepfold, and the good shepherd; assures his disciples of 
eternal life, because he and his father are one; the Jews attempt to 
stone him; but he escapes from them, and goes beyond Jordan where 
many believe on him. 

Q. How may the parable of the shepherd be considered ? 

A. This parable, which is not recorded by any other 
evangelist, may be very properly considered as a continua- 
tion oi Christ's discourse concerning himself in ihe seventh 
and eighth chapters; which seems to have been broken off 
by the attempt of the Jews to stone him; and the writer 
in the interval, brings in the account of a man born blind, 
recorded in the ninth chapter. 

Q Why is there a seeming incongruity, in represetn- 
ing Christ both as the shepherd, and as the door by which 
the shepherd enters into the sheepfold? 

A. Because there is the blending of two distinct meta- 
phors. Which however is explained by the case itself; 
since Christ is both the great arid good shepherd, and also 
the door by which all true under-shepherds enter into his 
fold. To sustain the double metaphor therefore, it is ne- 
cessary only to know the true character of Christ as the 
chief shepherd. He is the original, divine, ar.d chief 
shepherd, and has in his own right, and by his own 
blood, entered once for all into the most holy place; and 
now all those whom he ordains ands anctifies as his under- 
shepherds, must through him, and in no other way, enter 
into the true sanctuary, which is Christ's own fold, for 
his own flock. 

Q. What then are they who climb up some other way 
into the sheepfold? 

A. They are thieves and robbers; as truly as he who 
sets himself up in the place of the chief shepherd. 

Q. How is Christ by way of eminence, the good shep- 
herd? 

A. Because he gives his life for the sheep. For it is 
not his greatness alone as the son of God; nor his infinite 
competency as the only mediator between God and man; 
but his voluntary offering up his life for his people, that 
hits the point of the pat able, on which lie himself lays so 
much emphasis. "The good shepherd giveth his life tor the 
sheep." Herein, above all other things, u God commend- 



191 

etb his love to us, in that while we were yet sinners, 
Christ die*' {or us." 

Q What other character of the good shepherd is here 
given? 

A It is this. "1 know my sheep, and am known of 
mine." In this sense, he goeth before them', <\u tlvej fol- 
low hlttl, for they know his tfoice. And this to them, is 
eternal iile, that 'hey might know "the oniy true God, 
and Jesus Christ, whom he haul sent" He knows them 
therefore by their faith; and they know him by his voice 
in the scriptures. 

Q,. What other sheep had Christ, who were not of this 
fold? 

A He had other sheep, which were not then of this 
fold; which- he must in due time afterwards bring into it, 
that the . too might hear his voice For there can be but 
"one fold; and one shepherd. 1 ' He iiad reference to all 
those whoshouiu ai erwards believe on him, and eventually 
he brought into his fold. 

Q. Is there any peculiar reference in these words of 
Christ? 

A. Probably he had peculiar reference to the gentiles, 
to whom his gospel was to he sen!; and who then seemed 
to be excluded from it. Christ himself was first sent to 
the lost sheep of the house of Israel; but all the families 
of the earth were included in Abraham's covenant. The 
gospel therefore must be preached to all nations, that his 
people may come from the east, and the west, and from 
the north and the south, and sit down in the kingdom of 
Grod. Therefore it is, that in Christ Jesus, k 'the whole 
family in heaven and earth is named;" Eph. 3, 1 5. 

Q On what account, above all others, does the father 
love the son? 

A. Because, he who is so great in himself, as to have 
the "power to lay down his life, mid take it again " has con- 
sented to do this at the commandment of his father; that he 
might bring everlasting righteousness into the court of 
heaven; and so give honor to the divine law, in the salva- 
tion of his people. 

Q. What division among the Jews did these sayings 
produce? 

A. some had so little sense of what our Lord w r as say- 
ing, that they said; u he is mad; why heai ye him?" Oth- 
ers said, these are not the words of a maniac. How could 



192 

such an one, said they, open the eyes of the blind ? This was 
at the feast of dedication established by Judas Macca- 
beus, in honor of the purification ot the temple after its 
profanation by Anfiochus. It was a winter feast Whereas 
a!i the three great feasts of the Jews were in the summer 
season. See I Maccabees, 4 Chap. 

Q. What, did the Jews now do? 

A Th- y came (o Christ and said, how long dost thou 
make us to doubt? "If thou be lhe Christ, tell us plainly." 
A question which they put to him probably, in order to 
frame a specific charge against him, either to the govenor, 
or to the Sanhedrim. 

Q. How does he answer them? 

A. He says, "The works that I do in my father's name, 
they bear witness of me. But ye believe not, because ye 
are not my sheep," as I said unto you, "M-y sheep hear my 
voice, and I know them, and they Follow me. And 1 give 
un'o them eternal Hie; and they shall never perish, neither 
shall any man pluck them out of my hand" — "land my father 
are one" — "and no man is able to pluck them out of my 
father's hand " 

Q. Why did they now again attempt to stone him? 

A He asks them this question. "Many arood works 
have I 'Shewed you from my father; for which of those 
works do ye stone me?" And they answer; "for a good 
work we stone thee not, but for blasphemy." Moses had 
commanded that such should be stoned. 

Q. In what did this blasphemy consist? 

A. In this, "that thou being a man, makest thyself God." 
Because he had said, "I am the son of God." Which they 
understood, and which he admitted, to be a claim of equal 
divinity with the father. In the 5th Chapter of the Evan- 
gelist, the charge is, that he made himself equal with 
God. 

Q. Ought we not well to notice the inference from this 
Jewish controversy? What was it? 

A. If Christ claimed to be the co-eternal son of God 
as they understood him to claim, and as he admitted, when 
he really was not such, would he not be a blasphemer, and 
an imposter? Do not they therefore, who deny his divin- 
ity, overthrow the whole scheme of gospel salvation; and 
reject all the testimony which God has given of his son Je- 
sus Christ? How much less then, is the isstte taken by 
unitarians, than that which is taken by open infidels, against 



193 

the whole body of divine revelation? Let them consider 
this; and that they are making up this great question for 
eternity. 

Q. When they sought again to take Christ, where did 
he go? 

A. Beyond Jordan, where John at first baptized; ''and 
many believed on hirn there " Here it was that he re- 
ceived the report of the sickness of his friend Lazarus. 



CHAPTER XI. 

Lazarus is sick, and they send to Jesus, who notwithstanding;, abode 
two days where he was; he then informed his disciples that Lazarus 
wa% dead, and intimated that he would go and raise him; they ex- 
press surprise that he would so soon venture back; yet resolved to 
accompany him; Jesus arrives at Bethany; assures Martha that her 
brother shall rise again; she confesses her faith in him and calls 
Mary; Jesus groans in spirit, and weeps; comes to the grave, appeals 
to God his father, and then calls Lazarus from the grave; Many be- 
lieve; but some inform the pharisees, who held a council, at which 
Caiaphas prophesied the death of Christ; he retires from public re- 
sort; the Jews enquire for him before the passover; and gave orders 
to take him. 

Q. What miracle is the principle subject of the next 
chapter? 

A. It is that of raising Lazarus from the grave. Which 
under all the circumstances, is perhaps the greatest of 
Christ's miracles; yet it is not recorded by any other 
evangelist. It is "the last recorded by John, which Christ 
wrought in Judea. It has been noticed that the mir- 
acle of feeding five thousand with five ioave^, is the only 
one recorded by all the evangelists; and it is no less re- 
markable, that this greatest of all his miracles, if such a 
comparison may be made, should be noticed by none of 
them except John; especially as Lazarus was so conspicu- 
ous among the friends of Christ. The reason of ihiU 
omission, probably is, that. Lazarus was dead wnen Jonn 
wrote his gospel, and there was no longer any danger of 
exposing him to the malice of his enemies; as the Jews had 
attempted to put Lazarus also to death. 

Q, What do these facts show? 

A. They show us several things. That the holy spirit 
has not seen fit to preserve the memory of all the transac- 
tions in the life of Christ; and that there was no concert 
17 



194 

among the evangelists, as to what each one should record, 
or omit, i 'hey also showJhat John wrote his gospel for 
this reason among others, that he might supply some es- 
sential tilings which the others had omitted, and that God 
made u>e of the common faculties of the writers, under the 
influence of his holy spirit, to give us their several gospels. 

Q, How is the account of this miracle introduced? 

A. "Now a certain man was sick named Lazarus, of 
Bethany, the town of Mary and her sister Martha. It was 
that Mary who a/Urwards annointed the Lord with oint- 
ment, and wiped his feet with her hair, whose brother 
Lazaius was sick." Jesus loved this pious family, and 
often visited it. And the sisters sent to him saying, "Lord 
he whom' thou lovest is sick. 1 ' 

Q, What answer did he give to this message of the be- 
loved sisters? 

A. He replied, "this sickness is not unto death, but for 
the. glory of God." And still abode two days where he 
was, at Bethabara, about thirty miles from Bethany. 

Q. Were the disciples deeply affected by this news? 

A. They were; and yet they were not inclined to go 
again into Judea so soon after they had been driven out of 
it. And they say, "Master, the Jews of late sought to 
stone thee, and goest thou thither again?" 

Q. How did he reply? 

A. After intimating that he should be safe until his ap- 
pointed time should come, he says, "our friend Laxarus 
sleepeth, and I go that I may awake him out of sleep." 
Afterwards he said plainly, "Lazarus is dead," and I am 
glad for your sakes that I was not there, to the intent ye 
may believe. When they knew that Lazaius was really 
dead, they resolved to go also, although it should cost 
them their lives to appear in Judea so soon. 

Q. What did Jesus find, when he arrived at Bethany? 

A. He found Lazarus had been dead four days; and 
that many Jews had collected from Jerusalem and round 
about, to comfort the sisters in their affliction. But Martha 
went out to meet Jesus, and say to him, "Lord if thou 
hadst been here, my brother had not died." The same 
words were also repeated by Mary as soon as she saw 
him; which show's that the sisters had before held this 
conversation among themselves, and that it was with this 
intent they had sent to him. 

Q. How did Jesus reply to Martha? 



195 

A. He said to her, "thy brother shall rise again;" to 
which she answered, "J know that he shall rise again in the 
resurrection, at the last day. 1 ' 

Q How did he now speak on this great subject? 

A. He said plainly, "1 am the resurrection and the life; 
he that believeth in me, though he were dead, yet shall he 
live; and whosoever Uveth and believeth in me shall never 
die. Believest thou this?" 

Q. What was her answer? 

A. She more than simply manifested her belief in the 
doctrine itself. She very fully expressed her belief in him 
also who is the author of it. "I believe that thou art the 
Christ the son of God, which should come into the world." 
A faith" which carries with it all the hope and confidence 
of the christian, as Martha's profession of it shows. 

Q. How was Jesus affected, when he saw Mary and the 
Jews weeping, and the grave where Lazarus was laid? 

A. "Jesus wept" — the only instance of his weeping on 
record; except when he wept over Jerusalem, the beloved 
.city, upon a foresight of its desolation. And he was never 
known tojiaugh. "Behold," said the Jews, "how he loved 
him!" 

Q. What did Jesus now do? 

A. He said; "take ye away the stone," which lay upon 
the grave. And then he lifted up his eyes and said, "Fa- 
ther I know that thou nearest me always, but because of the 
people which stand by, I said it, that they may believe 
that thou hast sent me." He then cried with a loud voice, 
"Lazarus, come forth." And he came forth, bound hand 
and foot, and his face with a napkin." 

Q How could he come forth with these bandages of 
death about him? 

A. It was the voice of the almighty saviour, who holds 
the issues of life and death in his hand, that spak'e to him, 
to show forth his power. He must therefore come forth 
bound as he was. For if even the king of terrors must 
let go his iron grasp, what would these bandages be against 
the divine command? It was after this that he said to 
them, loose him, and let. him go to a proper place to dress 
and refresh himself. 

Q. What was the effect of so great a miracle? 

A. Some believed in him on account of it. Others went 
away and told the pharisees; who; with the chief priests, 
conspired to put him to death. ". They had become alarmed 



196 

at the credit which this conspicuous miracle had given him; 
and *he prediction of Caiaphas, that one man must die for 
the people, now fixed their determination. "And from 
that day forth they took counsel to put him to death." 

Q, What reflection may we make upon this wonderful 
miracle? 

A. The resurrection of Lazarus, so near our Lord's own 
resurrection, seems to have had two grand ohjects. To 
give his disciples an example of the resurrection he had 
so often spoken of; and to prepare them to anticipate and 
to believe his own resurrection, which was now so soon to 
be realized. It is the only instance in which he raised any 
one from the grave; and he himself looked to it as an event 
of much interest, both to establish his own divine charac- 
ter, and to give to his disciples the assurance in fact, of 
"life and immortality." 

Q Was it near the time of the last passover? 

A. It was. Probably not more than two or three weeks 
from it; during which time our Lord retired to the city of 
Ephraim, see II Chron. 13, 19. In this region he remained 
until he returned to Bethany, six days before the passover, 
where he had raised Lazarus. 

Q. How did our Lord spend the time of this retire- 
ment to Ephraim? 

A. This is an insulated portion of his history. Both the 
earlier and later commentators are very lean on it; and 
some of them speak doubtfully even of its locality. The 
better opinion is that of Poole and others, that it was a 
small place of that name in the neighborhood of Jerico.- — 
And therefore our Lord did not suspend his ministry for a 
lime, and shut himself up in Ephraim, as some seem to 
have supposed. But he went to Jerico and other places in 
that region, and wrought miracles, and taught publicly, 
showing that he had not withdrawn himself from motives 
of fear, but because his full time had not yet come; nor 
could it come, till the passover at which he knew he was 
to suffer. 

Q. What were his miracles and teachings during this 
retirement? 

A. It is not practicable to give a distinct answer to this 
question. But we may be satisfied as to some of his works 
and teachings; such as the conversion of Zaccheus; the cure 
of blind Bartimeus; the parable of the laborers hired into 
the vineyard; that of the unjust judge; and that of the 
pharisee and publican, who went to the temple to pray. 



197 

Q. What further light may be thrown upon this portion 
of Christ's history? 

A. In Luke 18, 31 tool, we have these words. "Then 
he took the twelve apart, and said unto them, behold we 
go up to Jerusalem, and all things that are written in the 
prophets concerning' the son of man shall be accomplished," 
and so on. By comparing this with Mark 10, 32 to 34; 
and Matthew 20, 17 to 19; we shall see that they are par- 
allel passages, and must be referred to Christ's return from 
Ephraim according to this evangelist; because he was 
then on his last journey towards Jerusalem by the way of 
Bethany, at which he arrived six days before the passover. 
This statement brings all the evangelists into harmony as 
to Christ's retirement; and then the miracles and teachings, 
which by any of them are recorded in connection with the 
period of uttering those word-, and especially what t!e j y 
have recorded as immediately subsequent to it, must have 
occurred during this retirement to Ephraim, recorded by 
John. 



CHAPTER XII. 

Jesus is entertained at Bethany; Mary annoints his feet, Judas objects to 
it, Mt. 26, M. 1 4; the people resort to him on account of ;.««;us, 
and the rulers consult to put hirti also to death; Jesus '-l-ies in tri- 
umph ioto Jerusalem; certain Greeks desire los-s him; he" predict3his 
death; is troubled in spirit; retires and prays, and is answered by a 
voice from heaven; shows the manner of his death; exhorts the people 
to improve their present privileges; the unbelief of the Jews; a fulfil- 
ment of Isaiah's prophecy; many of the rulers believe on hiin 3 but 
dare not confess him. 

Q. What took place, while Jesus was at Bethany? 

A. At the hoiwe of Simon the leper, a neighbor and 
friend of Lazarus, they made him a supper, at which Mar- 
tha served, and Lazarus was one of them that sat at the table. 
Now it is probable that Lazarus had retired for a season, 
after his resurrection, as JJie chief priests sought him al o, 
to put him -to death. Much people of the Jews came 
therefore, "not to see Jesus only, but Lazarus also, whom 
he had raised from the dead." 

Q, Who annotated the f^eet of Jesus, and wiped them 
with her hair, on this occasion? 

A. Mary the sister of Lazarus, a precious friend of 
Jesus, took this, opportunity not merely to show him such 
17* 



198 

a mark of respect; but she doubtless had regard. to his 
death. It was therefore, an instance of her faith in him, 
as about, to die for the salvation of his people; so that 
Christ said, an honorable mention of it should be recorded 
wherever, the gospel should be preached throughout the 
world. This saying of Christ, is mentioned by both Mat- 
thew and Mark, although it is omitted here. That annotat- 
ing in the house of the pharisee was by another woman, 
for another purpose; by some supposed to be Mary Mag- 
dalene. 

Q. Who objected to this annotating as a waste? 

A, Judas Iscariot. He said the ointment might have 
been sold for more than three hundred pence and given to 
the poor, nearly three times the amount for which he 
afterwards sold his master to the chief priests, not that he 
cared for the poor; but he had a mercenary end to answer, 
if he could have handled the money. Christ, however, 
only says meekly, "The poor ye have always with you: 
but me ye have not always." 

Q What took place the next day? 

A. The multitude now gathering to the feast of the 
passover, when they heard that Jesus was coming to Jeru- 
salem riding on an ass, went out to meet him with palm 
branches; and cried; "hosanna, blessed is the king of Israel 
that cometh in the name of the Lord; 1 ' fulfilling the scrip- 
ture, which saith, "Fear not daughter of Zion, behold thy 
king cometh unto thee sitting on an ass's colt, Luke 9, 9." 
This public entry of our Lord into Jerusalem, in answer to 
the foregoing prophecy, just before he suffered, is recorded 
by ail the evangelists, with some variation of circumstances. 
John gives but a short account of it, probably because the 
others had done it circumstantially. Luke mentions one 
particular which is omitted by all the Others. When some 
of the phai lsees said, master rebuke thy disciples, he said 
to them, "If these should hold their peace, the stones would 
cry out," 

Q,. What important item of this account is omitted by 
John? 

A. Christ's going into the temple at this time, and cast- 
ing out the buyers and sellers, as he had done at the be- 
ginning of his ministry; probably because all the other 
evangelists had given an account of it. But he records 
the first purgation of the temple, at the beginning of his 
ministry, which they had omitted, as has been before no* 



199 

ticed. These things even the disciples did not compre*- 
hend, till after his resurrection. 

Q. What answer did he give to the request of certain 
Greeks, who had come up to worship,. and were desirous 
to see him? 

A. He took no other notice of the request, than to say, 
"The hour is come, that the son of man should be glorified." 
He knew they would soon have opportunity to see him on 
the cross, which would be much more instructive to them, 
than any sight of him they could now have. 

Q. With what does he now begin to be deeply impress'd? 

A. The scene of his suffering is di awing near, and he 
goes on to say, u Now is my soul troubled; and what shall 
I say? Father save me from this hour? But for this cause 
came I unto this hour. Father glorify thy name." 

Q. What followed upon this? 

A, A voice came from heaven, saying, "I have both 
glorified it, and will glorify it again." This is the third 
time that an audible voice came from heaven, testifying 
that Jesus was the son of God. First, at his baptism by 
John; then on the mount of transfiguration; and now at 
the opening scene of his last suffering. 

Q. What did he further say in view of his crucifixion? 

A. "If I be lifted up," if I am to be hung up between the 
heavens and the earth, as an atoning sacrifice, "I will draw 
all men unto me." 

Q. In reference to this occasion, and the astonishing un- 
belief of the Jews, what did Lsaias say, "when he saw his 
glory, and spake of him?" 

A "Lord, who hath believed our report? And to whom 
hath the arm of the Lord been revealed!" 

Q Did not many however believe in him? 

A. Yes; even among the chief rulers; but they did not 
openly confess him, for fear of the pharisees, lest they 
should be put out of the synagogue. v 'For they loved the 
praise of men, more than the praise of God." 

Q. What should be particularly noticed in the close of 
this chapter? 

A. It was the last public teaching of Christ before he 
suffered. What he says afterwards, is more privately to 
his disciples. At this time he cried aloud, and said; "he 
that believeth on me, believeth not on me, but on him that 
sent me. And he that >eeth me, seeth him that sent me," 
'the word that I have spoken, the same shall judge him at 



200 

the last day; for I have not spoken of myself," — "whatso- 
ever the father hath said unto me, so I speak." 

Q. What solemn thought, does this last teaching of 
Christ suggest? 

A. How many were then hearing for the last time, that 
voice which should one day break the silence of the grave, 
and summon them to judgment! O could they have knovt nthis, 
with what attention would they have heard it! And will 
not impenitent sinners now know, that they too, may soon 
hear this voice of mercy for the last time? It will be no 
voice of mercy, when it rends the heavens with the awful 
summons, come to judgment. 



t&f£: 



Thus far we have followed the several evangel is- 
by their chapters, keeping up the general harmony by 
references at the head of each chapter. This plan, 
seemed preferable to that of breaking them up from 
their own order, for the sake of a general harmony, 
which, whatever it may be for adepts in divinity, is on the 
whole less convenient for common readers; because it 
changes so far the face of the gospels, as to lose many 
local recollections which aid both the memory and the 
heart. 

But we have made a pause at the end of the twelfth 
chapter of John, because a closer harmony begins with the 
twelfth of Matthew, the fourteenth of Mark, the twenty- 
second oi Luke, and the thirteenth of John. The variations 
which appear respecting the transactions immediately pre- 
ceding the passover, will be found to arise chiefly from 
the fact, that the corresponding chapters in the others go 
farther back than John's thirteenth; and of course include 
events cotemporary with John's twelfth chapter. It 
seems that the harmony here ought to be regulated by 




20i 

John, since lie alone gives an account of the resurrection 
of Lazarus, which was the last miracle of Christ m Judea, 
before he retired to Ephraim, from which he returned to 
Bethany, six days before the passover; and this retirement 
is of course omitted by the others. With this return John 
begins his twelfth chapter, and then goes on to state that on 
his return to Bethany, they aiade him a supper at the house 
of Simon the leper; after which on the next day he made 
his public entry into Jerusalem. 

It is apparent that the close harmony of the evangelists 
Commences a 1 the passpverj with such variations respecting* 
the passover, the garden, the apprehension, trial, con- 
demnation, death, and resurrection of Christ, as would na- 
turally occur among those who wrote without concert, at 
different periods of time, and at different places. We 
shall therefore, follow John from the beginning of his 13th 
chapter, bringing in from time to time, so much of the 
other evangelists, as is necessary to give the fullest account 
of the whole subject, in order to present a condensed and 
harmonized view of the gospel history, from the passover 
inclusive. 

Q.^ What is the probable order of events, during the six 
days intervening between the return of Christ to Bethany, 
and the passover? 

A. Immediately on his return they made him a supper 
at the house of Simon the leper; and "Lazarus was one of 
them that sat at the table;" at which Mary annointed 
Jesus. On the next day he made his public entry into Je- 
rusalem, and went into the temple, and cast out the buyers 
and sellers, &c. and then returned to Bethany to lodge; the 
next day he returned to the temple for the purpose of 
giving public teaching; and on-his way to the city, cursed 
the barren fig-tree. He taught daily in the temple until 
the passover, and retired at evening to Bethany. This 
period was filled up with some of his most important and 
solemn teachings. Such as the parable of the talents; of 
the ten virgins; of the last judgment; of his showing him- 
self to be the light and life of the world. In this period 
also took place the meeting of the council of the Jews to 
put Christ to death, and the agreement of Judas to betray 
him. 

Q. At what time did Judas agree with the chief priests 
to betray Jesus? 

A. Probably it was on some of the last of the six days, 



202 

between the return of our Lord to Bethany, and the passo- 
ver. For it is not likelv that Judas had formed the pur- 
pose of betraying him till after their return to Bethanj ; nor 
until after the rebuke he received at the annointing of Mary. 
"Whether this rebuke, and other provocations, led to it; or 
whether he despaired of the success of Christ, and ex- 
pected some advantage from leaving him in season; or 
whether his first object was to hasten the introduction ofj 
some new state of things, the scriptures have not enabled 
us to decide. And it is. useless, if not hurtful, to conjec- 
ture upon his motives* although, it may seem that so small 
a sum of money could not have been alone sufficient. It 
seems however, that he made the first advances to the 
chief priests, who were probably then in council for the 
purpose of finding the speediest and best method of getting 
Jesus into their hands; and they had shown their readiness 
to adopt any means calculated to attain the end. Un- 
der these circumstances, they were glad to find so ready 
an instrument as this wicked traitor. 

Q. What is the subject upon which we are now about 
to enter? 



A. It is one to the christian as awful and mysterious, 
as it is glorious, — as tender and distressing, as it as conso- 
latory. Like the pillar of cloud, it has its light and dark 
side. To those who are led by the spirit of God, it gives 
light and hope, while it leaves unbelievers in darkness and 
despair. Let us then pray for this light, if it be but a 
spark of that which filled the minds of the holy evangelists 
with plenary inspiration. 



CHAPTER XIII. 

Christ having loved his own, loves tjhem to the end; after supper, washes 
ir feet; points to the traitor by a token; Judas leaves the table; 
ist speaks of his being glorified; enjoins them to love one another; 
forewarns Peter that he will deny him, Mt. 26, M. 14, L. 22. 

Q. How does John introduce the scene of our Lord's 
suffering^ 

A. He opens it in the following pathetic manner. "Now 
before the feast of the passover, when Jesus knew 
that his hour had come that he should depart out of this 
world unto the father, having loved his own which were. 



203 

n the world, he loved them unto the end." And O! what 
i thought; he will love them forever. 
Q. How did Christ prepare for the passover? 
A. This subject is wholly passed over by John, as it 
iad been particularly stated by all the others. He sent 
Iwo of his d'^cipies into the city; probably from Bethany; 
to find a room and make ready for him. Which they were 
to find by following a man bearing a pitcher of water into 
a house, the master of which, would show them a large 
upper; room furnished and prepared; "there," said he, 
"make ready for us. 71 This incident of the man bearing a 
i pitcher oi water, is noticed by Mark and Luke only. 

Q Had our Lord made these arrangements previously, 
without the knowledge of his disciples? 

A. The incident of their "meeting a man with a pitcher 
^of water, could not have been provided for by any human 
foresight. Therefore we are to suppose that the whole 
rl was a divine appointment of our Lord, made by his know- 
ledge of ail hearts and circumstances. 

Q Did the master of .the house sit down with them at 

this supper? 

i A. He did not. And yet it seems that he must have 

(been a disciple of Christ, known to be such, at least by 

I Christ himself. The manner of their address to him for 

the room shows this. "The master saith, where is the 

guest chamber, where I may eat the passover with my 

disciples ?' ; 

Q. What did Christ say of his desire to eat this passo- 



ver 



A He said, "with desire I have desired (with anxiety I 
have desired) to eat this passover with you before I surfer; 
for I say unto you, that I will not any more eat of it, till it 
be fulfilled in the kingdom of God." This circumstance 
is noticed by Luke only. 

Q Why did Christ so greatly desire to eat this passover? 

A. Not only because it was his last passover; hut becuse 
it gave him an opportunity of instituting in connection with 
it, the Lord?s supper, as the grand seal of the new testament. 
The. passover, was the first testament sealed with the blood 
of the paschal lamb. The Lord's supper, is the second 
testament sealed with the blood of the lamb of God.— 
Therefore, Christ said; "this cup is the new testament in 
my blood, which was shed for you," Luke 22. 

Q. If both the old testament and the new, must be sealed 



204 

■with blood, because "without shedding of blood there is no 
remission, how is the christian memorial of bread and wine , 
a suitable emblem? 

A. Although the essential import, both of the type and 
antitype, lies in the substitution of life for life; that is, in 
the giving of one life for the redemption of another; yet 
Christ must of course be the last of the bloody sacrifices; 
and therefore the memorial of Christ's death in the new 
testament, must be given us in some better thing than that 
of eating the paschal lamb. 

Q And what should this memorial be? 

A. Surely nothing could be more significant than bread 
and wine, representing the broken body and shed blood of 
the redeemer; standing as they do, for the staff of life, 
both of meat and drink, they are apt memorials of him 
whose death is our life; and as apt emblems of the great 
marriage supper in the new paradise of God, where death 
itself in all its forms, "will be swallowed up of life." 

Q. Why was this memorial given before the death of 
Christ had taken place? 

A. Because it was expedient that this great sacrament 
should have been instituted by Christ himself in person, 
to show that his death was an unchangeable part of the 
plan of redemption; and that it was a voluntary sacrifice of 
himself, as of a "lamb slain from the foundation of the 
world." Moreover, it would give additional value to the 
pledge, to have it left us by his own hand. 

Q. What act of Christ at the passover does John here 
record, which is omitted by all the others?, 

A It is that of Christ's washing his disciples feet And 
there is much variety of opinion, both as to the time, and 
design of doing this. Some, without any good reason, 
have thought this act was done at some other supper than 
that of the passover. Again it is questioned, whether this 
took place at the proper paschal supper; or between that 
and the Lord's supper; or at the end of both. It seems 
best to comport with a sound interpretation of the context, 
and with the significancy of the thing itself, to suppose 
that it was between the two suppers. Our translation 
says, "supper being ended" "he riseth from supper, and 
laid aside his garments, and took a towel and girded him- 
self:" yet it afterwards speaks of what took place at 
the table. All which shows, that the sense of the ori- 
ginal is not, correctly rendered here, unless indeed, it is 



£05 

supposed to-speak of the paschal supper in distinction from 
the memorial afterwards given. The Greek words them- 
selves properly signify, not supper being ended, but supper 
being made; the meaning of which may be, either that 
it was now ready, or in progress, or finished The con- 
text shows that supper was not now ended, but was in pro- 
gress. 

Q. What other considerations are there to sustain the 
supposition, that this washing was between the two sup- 
pers? 

A. That the ignorance here imputed to the disciples 
respecting its design, could not have been imputed to them, 
if it was an act of cleansing preparatory to the paschal sup- 
per. For with the ordinary rites of this institution they 
were well acquainted. Assd that after both suppers, it 
-would be without significance, as out of place, except as 
a mere example of humiliation on the part of Christ. 
Q. What was the design of Christ in this transaction? 
A. No doubt it was designed to teach his disciples con- 
descension, and fidelity to each other; but it was more es- 
pecially intended to set forth the higher purity of the sa- 
cramental, in distinction from the paschal supper; and to 
prepare them for the celebration of the former, by which 
the latter was to be superseded. 

Q, Was it given as a standing ordinance in the church 
of Christ? 

A. We have no reason to think it was. It does not ap- 
pear to have been observed by the apostles. Nor is it in 
the account given of the Lord's supper by St. Paul; and 
which he says he received of the Lord himself by special 
revelation. We may therefore be entirely satisfied that 
we have the whole ordinance of the supper as Christ has 
left it for us in I Cor. 11. 

Q. How then may we state the whole transaction at the 
passover, taken altogether? 

A. In the following order: — First the naschal sunner was 
observed with the ne« 
forms of the Mosaic 1; 
type of Christ, who w 
nification was now to t 
fore a new token mus 
memorate the death c 
away the sin of the w< 
bread and wine; whic 
18 



20G 

paschal supper, a* the two testaments were here united, yet 
wa^arTi ■ the >as.chal suppei was ended It 

Was [here >er That tins grear sljbrament 

should be in rociii eci Wi*h cashing the - *s i'eei, and 

such explanations, mid observations, as our Lord had time 
to connect with it. 

Q Why is this ordinance called a sacrann nt? 
A. The Lord's supper, was by the C2-re< k.s called an eu- 
chanst, which signifies a thmks giving; and by the La fins 
a sao'arnent, which "signifies an oath; such as Was taken by 
the Roman soldiers, to be true to their g« neial, to each 
other, and to the commonweahh. And in the church of 
Christ, the Lord's s'upper, has all the significance of both 
terms spiritually and divinely applied. 

Q. Should not this ordinance then, be perpetual to the 
end of the world? 

A. Yes surely. For, aside from the command of Christ 
to perpetuate it, it connects his death, resurrection, ascen- 
sion, and final coming to judgment so that "as often as tve eat 
this bread and drink this cup, we do show forth the. Lord's 
death in all its import, until" he come." And probably some 
will be sitting at the table, when the last trumpet shall an- 
nounce his coming. 

Q, How may this sacrament be ranked among the evi- 
dences of Christianity? * 

A. This often repeated, and continued communion of the 
followers of Christ from age to age, is one of its best wit- 
nesses, as it is of itself an unbroken chain of testimony, 
reaching from the death of Christ, to the end of the world. 
Since it is equally impossible that it ever could have ori- 
ginated after the death of Christ; or that it can ever be 
discontinued. 

Q. What are the essential qualifications of those who 
have a right to this communion? 

A. Some true knowlege of the Lord Jesus Christ as the 
o ~ , r1 -_„:„.^ „r a; ^orid, and of his death 

be; a profession of faith , 
ment for all who truly i 
ksurance of our own in- 
in heaven and earth, 
►reparation for this holy 



ur views of its spiritua 
sit down in this com 



207 

munion with Christ and his spiritual family. Since it is a 
perpetual renewal of our covenant, which seals our union 
to him ami his people, and thus enables us to partake of 
his sufferings, and enter into all the joys of his redeemed. 
For it is a social ordinance, in the high and heavenly sense 
of the word 

Q. In what manner did Christ intimate to his disciples, 
that one of them should betray him? 

A. While they were eating the passover, Jesus said to 
them, u One of you shall betray me;" referring to Judas, 
who was with them at the passover, and perhaps at the. 
washing- of the feet. But who it seems went out hastily 
before the Lord's supper, upon his wicked purpose. 

Q. How did Christ know that Judas had agreed to be- 
tray him? 

A. By his omniscience. For it was undoubtedly a well 
concerted secret between himself and the council. The 
disciples had no suspicion of him; nor did»he himself sup- 
pose that Christ knew it. Which accounts for the ab- 
rupt manner in which he went out, after being discovered, 
although it is not easy to say which of his wicked pas- 
sions, resentment or desperation, now prevailed to fix and 
hasten his determination. 

Q. What was his bargain with the council? 

A. Judas had agreed with them for thirty pieces of sil- 
ver; in value say fifteen dollars; to lead a band of soldiers 
to the place where Jesus might probably be found about 
the middle of the night, when the multitude would be quiet, 
which was then very great on account of the passover; so 
great that it would have been very hazardous to attempt his 
apprehension in the day time. He was to give them a true 
token by kissing his master, that they might not mistake 
his person; a purpose which Christ gave him time and op- 
portunity to accomplish. 

Q. What effect upon the disciples, had this intimation 
of Christ that one of them should betray him? 

A. Although none of them but Judas were conscious of 
any such intimation, yet as they were well aware that 
Christ knew them better than they knew themselves, it. 
filled them with anxiety and alarm. And one said, "Is it 
IV And another said, u Is it I?" Such an unexpected de- 
claration of their Lord, would naturally excite in them deep 
surprise and consternation. Matthew states that Judas 
also said, u Is it IV Probably, however, it. was not till 
the sop was given him, a token which John and Peter un- 



208 

uerstoGii, although 'he did not. Christ's answer to his 
question, "Thou hast said;" -and what is added by John, 
"That thou doest, do quickly," doubtless he did under- 
stand, and therefore immediately withdrew. 

Q. How was the sop a token to John and Peter, and not 
to trie rest? 

A. At the intimation of Peter, John who leaned on 
the breast of Christ at the supper, asked him secretiy who 
it was. Christ answered him by a signal, not understood 
by any one but John and Peter*, although it was doubtless 
explained as soon as Judas had retired. 

Q. In what manner did John lean on the breast of 
.Christ? 

A. This would be explained by understanding-, that ac- 
cording to the custom of the time, they sat on the floor, 
upon carpets or something like them, or upon the skins of 
beasts, and therefore they might sit in a leaning posture, and 
occasionally lean»upon one another. 

Q. How did Christ address them, as soon as Judas was 
gone out? 

A. He said, "Now is the son of man glorified, and God 
is. glorified in him." He then spake to them in the most 
tender and familiar manner. "Little children. Yet a little 
while I am with you; ye shall seek me; and as I said to the 
Jews, whither I go ye cannot come, so say I now to you." 
A new commandment I give unto you; that is, I give it to 
you anew; that ye love one another. "B y this shall all 
men know that ye are my discipleSj if ye love one an- 
other." 

Q, When Peter said to him; "whither goest thou?" and 
"why cannot I follow thee now? I will lay down, my life 
for thy sake." How did Christ reply? 

A. He said. Wilt thou lay down thy life for my sake? 
Verily, verily, I say unto thee, the cock shall not crow till 
thou hast denied me thrice." 

Solemn thought! He who a little while ago was so anx- 
ious to know who it was that should betray his master, is 
now warned of his own denial of him — very soon too— 
within a few hours. 

Q How is this address to Peter stated by the other 
evangelists? 

A. Matthew and Luke have it substantially as here set 
down bv John. But Mark has it thus. "Before the c 



209 



erow twice, thou shalt deny me thrice. "Yet they all 
agree in this, that it was before the morning cock crowing. 



Note.— The four following chapters are without any parallel in the 
other evangelists. The holy spirit seems to have specially reserved 
John, 10 record the private ihstructtoas of Ghrist to his discipfes, be- 
tween the supper and his agony in the garden, including his mediatorial 
prayer. Immediately after the supper, they retired to the mount of 
Olives: and probably this instruction was given partly on the road, and 
the remainder together with the mediatorial prayer, at some pla.:e to 
which they had retired for this purpose, before they entered into the 
garden. It was all tender, and confidential, and .sustaining; n.id yet 
full of warning and reproof; and was well suited to the imperfect 
knowledge which the disciples then had of the import and Bpecessity of 
Christ's humiliation and death; and had a peculiar propriety, in. relatioa 
to the dark scenes into which they were about to enter. 



CHAPTER XIV. 

Christ encourages his disciples to believe on him; shows himself to be 
the way to life; promises an answer to prayers offered to his father in, 
his name; requires obedience; promises the comforter; leaves his peace 
with them; and warns tliem to prepare for the approaching conflict. 

Q. How does Christ now comfort and encourage his 
disciples; when he is about to leave them? 

A. He says to them in great tenderness, "Let not your 
heart be troubled, ye believe in God, believe also in me." 
"His counsels you know are eternal; so are mine. If it 
ivere not so I would have told you. u And if I go to pre- 
pare a place for you, I will come again and receive you to 
myself, that where I am, ye may be also." 

Q,. What does he say to Thomas concerning the way to 
eternal life? 

A. He says that he himself is the way, the truth, and 
the life. "No man cometh unto the father but by me." 

Q. How does he answer Philip's request; ."Lord show 
us the father and it sufficeth us?" 

A. He answers hirg by a direct reference to his incarna- 
tion, as the son of God manifest in the flesh. "He that 
hath seen me, hath seen the father also. And how sayest 
thou, show us the father ?" "Have I been so iong with 
you, and hast thou not known me Philip?" 

Q, Judas likewise (not Iseariot) puts another significant 
question to him. "Lord how is it that thou will manifest 
thyself to us; and not to the world?" 
18* ' 



216 V; 

A. Christ's reply to this question deserves a studied at- 
tention. "If a man love me, he will keep my words, and 
my father will love him, and we will come and make our 
abode with him."" And to show the manner how this will 
be done, he says. "The comforter whom the father will 
send in my name, he shall teach you all things. 5 " 

Q. What does he now bequeath to them as the source 
and sum of all their support and consolation? 

A. It is that peace of God which passeth all understand- 
ing. "Peace I leave with you; my peace I give unto you; 
not as the world giveth, give I unto you Let not your 
heart be troubled, neither let" it be afraid." — "Arise let us 
go hence." 

Q,. What is most apparent in this familiar conversation 
of our Lord with his beloved disciples? 

A. His love for them, and his confidence in them as his 
true friends, although he knew that they would in the hour 
of trial be scattered from him, and that one of them would 
even deny him. What comfort and support does this faith- 
fulness of Christ afford, to his weak, halting, and compara- 
tively unfaithful followers? They know that if they fall. 
he will raise them again; and that "he will keep what they 
have committed unto him against that day." 



CHAPTER XV. 

The parable of the vine, in which Christ brings to view a most inte- 
resting point of his character, connected with appropriate exhorta- 
tions. 

Q. How is the foregoing discourse of our Lord con- 
tinued? 

A. He continues it under the beautiful parable of the 
vine; in which God the father the great proprietor of the 
church of Christ, is set forth as the husbandman, Christ 
himself as the vine which his own right hand hath planted, 
and his people as the branches, who under divine cultiva- 
tion are to bring forth the fruits of holiness unto God. 

Q,. How does he go on to illustrate it? 

A. After saying, "I am the true vine, and my father is 
the husbandman," he says, "every branch in me that bear- 
eth not fruit, he taketh away; and every branch that bear- 
ed fruit ? he purgeth it that it may bring forth more fruit. 



211 

"Herein is my father glorified, that ye bring forth much 
fruit, so shall ye be my disciples. As the father hath loved 
me, so I have loved you; continue ye in my love." 

Q. What, is the grand test by which we may know that 
we are the true branches? 

A. The same, which he himself has given to show us 
that he is the true vine. "If ye keep my commandments, 
ye shall abide in my love; even as I have kept my father's 
commandments, and abide in his love." 

Q. What is the peculiar beauty of this parable of the 
vine? 

A. Other representations of the church of God; such 
asvthat of the sheepfold, showing how the chief shepherd 
leads all his under-shepherds, and his whole flock, along, 
the sweet rivers of his mercy, and into the green pastures 
of his word and ordinances; and even that, showing his 
church as a spiritual building of living stones, founded upon 
Christ himself as the chief corner stone, are perhaps all 
surpassed by this intimate figure of the vine. Which 
shows us, not only that our covenant union to Christ is a 
living union; but it shows us also how our life which "is 
hid with Christ in God," is sustained, and secured for 
eternity. 

Q. Of what does Christ now again forewarn his dear 
disciples? 

A Of the world's hatred and persecution. "If the 
world hate you, ye know that it hated me before it hated 
you " — All these things will they do unto you for my 
name's sake, because they have not known him that sent 
me." 

Q. What peculiar consolation did he connect with this 
warning? 

A When the comforter is come, whom I will send unto 
you from the father, even the spiritof truth which proceedeth 
from the father he shall testify of me. And ye shall also 
bear witness, because ye have been with me from the be- 
ginning." 

Q How far dicl the disciples understand this heavenly 
discourse? 

A. But faintly at that time; for they w T ere then entering 
into the cloud which overshadowed them during the giving 
up and suffering of Christ. But after his resurrection, and 
especially at the pentecost, they had full experience of the 
presence of this divine witness. They then saw how this 



212 

blessed spirit of light and truth had been with the patri- 
archs as the angel of the covenant, — how he had led Israel 
through the wilderness in the pillar of cloud — and then in 
the shechinah of the old testament, had rested upon the mer- 
cy seat, until in the fullness of times, he was more mani- 
festly present in his church as the witness bearer, and com- 
forter of them that had set to their seal with his, that Je- 
sus is the son of God, our great Emmanuel. 




CHAPTER XVI. 

Christ gives them further and plainer instructions; and receives 
full profession of faith in himself. 

Q. What reason does Christ give for this familiar and 
searching discourse with his disciples? 

A. He says, "These things have I spoken unto you that 
you should not be offended. They shall put you out of the 
synagogues. Yea the time cometh, when he that killeth 
you, will think that he doeth God service." This was 
litterally fulfilled in the persecution which St. Paul before 
his conversion carried on against the saints, "haling men 
and women," and setting out to haul them, even from Da- 
mascus to Jerusalem, that they might be punished for be- 
lieving in Jesus. And this was but a prelude to what has 
taken place in after times, both under Rome pagan, and 
Rome christian. 

Q. What more particular reasons does Christ give for 
this discourse? 

A. He gives them two reasons — one, that When these 
things should come to pass they might be prepared not to 
be offended — the other, that they might remember he had 
foreseen and foretold them, which would strengthen their 
faith in him. 

Q. How does he propose to sustain them after his de* 
par lure? 

A. By saying, that if he did not go away the comforter 
of whom he had before spoken would not come to them. 
And ffiat when this comforter should come, he would not 
only bring all things to their remembrance, but reprove 
the world of sin, of righteousness, and of judgment. 

Q. Why must Christ go away, in order to send the com- 
forter? 



213 

A. Because he must be sent both by the father and the 
son. But the death and resurrection of- Christ were 'so 
essential to his great undertaking for the redemption of 
the world, thai without these, his mediatorial character 
would no! be finished; and therefore he must go away be- 
fore be could send the comforter to take his place in 
the church militant, who would sanctify them that should 
believe in his name, as the grand preparative for their 
final reception into the new paradise 

Q How does the holy spirit reprove the world of sin? 

A. By showing that the fallen state of man, and his re- 
bellion against God, made it necessary that God should 
send his own son for his redemption. And that the great- 
est sin, is not believing "the record which God has given 
of his son." " Of sin because they believe not on me " 

Q. How does he reprove the world of righteousness? 

A, He will not only show the righteousness of God in 
setting forth his son to be a propitiation for sin, that he 
might be just in justifying the ungodly who believe in Je- 
sus; but also, how the righteousness of Christ is applied 
to sinners for their justification; and moreover make the 
application itself by his own enlightening and sanctifica- 
tion, since Christ has^urned to the father to manifest the 
acceptance of his great atonement. " Of righteousness, 
because I go to my father " 

Q. How will lie reprove the world of judgment? 

A. He will set forth the holiness of God's moral go- 
vernment, and show "the exceeding sinfulness cf sin;" — 
And call the attention of men to the great truth, that "there 
is a day when God will judge the world in righteousness 
by that man whom he hath appointed, whereof he hath 
given assurance unto all men, in that he raised him from 
the dead." He will show that on this day of final deci- 
sion, both men and devils will be judged, that they may 
receive their everlasting rewards. 

Q. What did he further say of this blessed spirit? 

A He said he had many things to communicate, which 
they could not then bear — that this comforter would lead 
them into all truth. "He shall glorify me, for he shall re- 
ceive of mine and shall show it unto you." This was 
wonderfully accomplished on the day of pentecost, about 
fifty days afterwards. 

Q. What did he further say on account of the sorrow 
with which they were then filled? 



214 

A. Seeing that they were greatly distressed by ihe pros- 
pects before them, he tells them that this sorrow should be 
turned into joy As it was indeed after his resurrection. 
The day of pentecost, gave them a glorious triumph over 
their enemies, an-' a high exaltation with the risen saviour. 

Q. How did he then direct them to pray? 

A. He gave them entirely new directions concerning 
the form of prayer. Thus far they had asked nothing in 
his name; but now that name was to be the medium of all 
their approaches to the father, and the ground of all their 
supplications. "Whatsoever ye shall ask in my name be- 
lieving, ye shall receive — ask. and ye shall receive, that 
your joy may be full." 

Q. How did he sum up all to them, in the conclusion of 
this discourse? 

A He said to them. "The father himself loveth you, 
because ye have loved me and have believed that I came 
out from God. I came forth from the father and am come 
into the world. Again 1 leave the world and go to the fa- 
ther." 

Q. W T hat do these plain declarations produce in the dis- 
ciples? 

A. A frank confession of their iftith and confidence in 
him. "Lo now speakest thou plainly, and speakest no 
proverb," or parable "By this we believe that thou 
earnest forth from God." And then he concludes in these re- 
markable words, which leave no room for further conver- 
sation. "These things have I spoken unto you that in 
me ye might have peace In the world ye shall have tri- 
bulation; but be of good cheer, I have overcome the 
world." 



CHAPTER XVII. 

Christ's mediatorial and dedicatory prayer, which he finished just be- 
fore he entered into the garden of Gethsemane. 

Q. This prayer fills up the chapter; how is it intro- 
duced? 

A. When our Lord had flushed the foregoing discourse 
with his disciples, tenderly looking upon them, in view of 
all he had said to them, and of the sorrowful scenes into 
which they were about to enter, he lifted up his hands to 



215 

heaven, and said. "Father the hour is come, glorify thy 
son, that thy son may also glorify thee; as thou Frasl idven 
him power over ail flesh, thai srnal life 

to as many as thou hast given him " 

Q, What reason does Jesus give for making this request 
of his fat! 

A. He says to his father. "I have glorified thee on 
earth. I have finished the work which thou *ayersl me to 
do." He had now accomplished ail, hut sufl'er upon the 
cro-?, and ilia! was jus! before him His active obedience 
was now termhicstmg, and he was ready to be offered; that 
say of the whole undertaking; "ft is finished " 

Q. If it. be asked, What is this eternal life? And how 
does Ohrikl give it to us? 

A. His own wok's will furnish the best answer to the 
question. "This is life eternal, that they might know thee, 
the only true G'.d, and Je:-u> Christ whom thou hast sent." 
It is for this purpose, that he who commanded the light 
to shine out of darkness, now slmies in the heart to givt the 
Ugh': of the knowledge of the glory of God in the face of 
Jesus Christ. And this is iate work of die 

holy spirit. In this doctuue a;l evangelical christians 
must agree. It is plainly impossible that they should be 
essentially divided on it. 

Q. What does he specially pray for in regard to him- 
self? 

A That God would glorify him, with the glory which 
he had with the father before the world was. 

Q. What does he then ask for his disciples? 

A. After saying, "i have manifested thy name to the 
men which thou gavest me out of the world," he prays for 
them in these appropriate words. u Now they have known 
that all things whatsoever thou hast given me, are of tiiee" 
— "and they have believed that thou didst send me. I 
pray for them; I pray not for the world, but for them that 
thou hast given, for they- are thine, And all mine are thine, 
and thine are mine; and I am glorified in them." 

Q What else does he ask for them? 

A. He prays; not that they should be taken out of the 
world, but kept from the evil of it. And therefore, he 
says, "Sanctify them through thy truth; thy word is truth" 
— "and for their sakes, I sanctify myself." 

Q. For vvhat other disciples does he pray? 

A. He then says. "Neither pray I for these alone; but 
for them also which shall believe on me through their 



- 216 

word. 55 How comprehensive is this mediatorial prayer of 
our blessed LoitSI How happy they who are included in 
it! It reaches through ail time, and through eternity It 
comprehends his whole undertaking as the redeemer of his 
people; it etnhraces all those who had believed, or who 
should believe in him, with their everlasting interests. 

Q How does he conclude this ever memorable prayer? 

A Be ; sums up all in the unity of his disciples with 
himself in (he Path* r, as their "lite is hid with him in God. 55 
Then he says, "Father I will that they also whom thou 
hast given me, he -with me where I am, that they may behold 
the glory which >hou hast given me; for thou lovedst me be- 
fore the foundation of the world " O righteous father, the 
world hath not known me 55 — u but these have known that 
thou hast sent me 55 — a that the love wherewith thou hast 
loved me, may be in them, and 1 in them." Such is the 
high confidential nature of this holy prayer of our adorable 
redeemer, the peculiar and pressing circumstances under 
which it was offered, his glorious mediatorial character 
which it brings into view, the relations which it carries out 
between the father, son, and holy ghost, in the union of the 
disciples of Christ with himself, that it gives us a view of 
his intercession before the eternal throne, which, nothing 
else can give us, this side the vail. If our faith could fol- 
low^ it up lo his father, and our father, we should feel the 
life giving power of its divine efficacy, we should already 
perceive how we are in Christ Jesus passing "from, glory 
to glory as by the spirit of the Lord, 55 and should begin to 
lay hold of the assurance, that we "have a right to the tree 
of life, and may at length enter in through the gates into 
the city " 

Q How should this prayer be read by the- disciple of 
Christ? 

A. To enter into its simplicity and intimacy, and to come 
up in any good measure to its sublimity — to the holy ardor 
and spirituality of this divine evangelist, he must read it, 
upon his knees. It is intercessory, efficacious, and heavenly; 
and shows the heart of Christ for his people, as well as 
their union to him; and is perhaps the highest test of reli- 
gious experience, w T hich is to be found in the biblee He 
who can enter into t|ie spirit of this piayer of the blessed 
redeemer, may be well assured that he is passed from death 
to life"— that he Hiveth and believeth" in Jesus, and there- 
fore "shall never dieP 



211 
CHAPTERS XVIII, XIX, XX, XXL 

Jesus retires into the garden; Judas and his company come to appFe- 
hend him; they go backward and fall to the ground; Peter cuts off the 
ear of Malchus, and the disciples are suffered to depart; Jesus is 
bound and led to the hall of the high priest, where Peter denies him; 
he is brought before Pilate, who declares him innocent, but the Jewf 
prefer Barrabas, and insist upon the condemnation of Jesus; he is 
scourged and crowned and crucified; Mary cometh to the sepulchre, 
&c; Christ appears to his disciples at sundry times after his resurrec- 
tion. 

Q. Where did Jesus go, when he had finished his medi- 
atorial prayer? 

A. He now passed over the brook Cedron, which rung 
in the valley between the Mount Olivet and titecity, where 
was a garden, into which he entered with his disciples. — 
This is supposed to have been the garden of some friend who 
had given him the use of it for his occasional retirement. Mat- 
thew and Mark call it the garden of Gethsemane, which 
signifies the valley of fatness. Here Judas, well knowing 
this place of our Lord's resort, came with his band of men 
to betray and arrest him. 

Q. For what other event, is this place particularly dis- 
tinguished? 

A. This garden was the scene of our Lord's agony.-— - 
While in this distress, he took with him Peter, James and 
John, the witnesses of his transfiguration, to a retired part of 
the garden and there made known to them his sorrows, Mt. 
26, 36 -38. He then said unto them, "my soul is exceeding 
sorrowful even unto death," denoting an inexpressible de- 
gree of mental suffering. For when he prayed repeatedly 
and earnestly, great drops of bloody sweat were seen fall- 
ing down to the ground; see Luke 22, 44. Three times 
did he pray thus earnestly during his agony. 

Q For what did he now pray? 

A. That if it were possible — if it could in any way be left 
out of the great atonement, this cup might pass from him, 
Yet he leaves it to his father. "Nevertheless, not my wilt 
but thine be done,' 1 As to the object of this prayer, which 
is omitted by John, but recorded by all the other evange- 
lists, commentators are divided in opinion; whether it wai 
to be saved from the death of the cross, or for the removal 
of the great depression and sorrow under which he now 
labored The first opinion, seems to be wholly inadmissi- 
ble, because it is equally inconsistent with all his -teaching* 
19 



218 

and predictions concerning his death and resurrection, and 
the grand design oi his cjoming into tin- world. This ip- 
SRpportaWe hour of agon), we may suppose, was in a great 
measure unexpected to him, and it was oi the nature of this 
suffering to bicie from him foi a time, that it was an essen- 
tial part of the atcneniens itself. And therefore he prayed 
to be delivered from it, wishoui any inclination to avoid 
some portion of his undersaking 

Q, What may we suppose was the peculiar occasion of 
that dreadful state of mind, under which Christ agonized 
in the garden? / 

A. It. was the hiding of his father's face, trie same as that 
which made him cry out upon the cross; "my God, my 
God, why hast thou forsaken me." While not a groan was 
heard from him on account of his bodily pains. The fa- 
ther must withdraw the light of his countenance, and leave 
him'to realize the greatness oj his undertaking; by which he 
had become the substitute ot dinners, and had engaged to 
satisfy the justice ot God for the infinite evil of sin. He 
must be left to feel all the horrors of his own, and the sin- 
ner's situation, under the curse of God due to us for sin; and 
yet, that his human nature might not sink under the dreadful 
load, an angel was sent to minister to him and sustain him. 

Q, How did he find his disciples when he returned to 
them from this scene of agony and prayer? 

A He found them heavy with sleep. It was now about 
the middle of the night; and their long continued attention, 
through the passover, and the supper, and the teachings, 
and prayers ot Christ, together with the sorrows and gloo- 
my prospects they had sustained, rendered them unable 
any longer to bear watching without weariness, and drow- 
siness. Cur Lord knew r all this, and pitied them; and there- 
fore makes this apology for them. "The spirit indeed is 
wilimg, but the flesh is weak." 

Q. What does all this show? 

A. it shows that there are troubles which cannot be im- 
parted to our most itimate friends; and as they cannot enter 
into our feelings, they are equally unable to give us relief 
when we are most in need of it. Therefore, Christ in this 
awiui hour of agony, looked not to his dear disciples for 
relief but to his heavenly father, who sent an angel from 
heaven to sustain. him. u I have trodden the wine press 
alone, and ot the people there was none with me," Is. 63, 3. 
- Q. What does it further teach us? 



219 

A. It teaches this blessed truth, that as the dreadful 
sufferings of Christ were for the sake of his followers, 
they will never be left to taste of the second death. And 
that they may ever carry with them this unspeakable con- 
solation, that they have an high priest "who can be touched 
with the feeling of all their infirmities} 9 ' and who is near- 
est to them when their sorrows are the deepest. 

Q How did Judas contrive to apprehend Christ, whom 
he had betrayed, and was now preparing to deliver to the 
Jews? 

A. He had the impudence to approach him with a kiss, 
the signal he had before given them; "this is he hold him 
fast." Luke mentions our Lord's address to him by name, 
as if he was astonished at his impudence. "Judas betray- 
est thou the son of man with a kiss?" And Matthew adds 
this, "Friend; wherefore art thou comer" All the others 
state that he said, "Are ye come out as against a thief, 
with swords and staves? I was daily with you in the tem- 
ple, and ye laid no hands on me." Luke adds another part 
of his address to them, "This is y iur hour and the power 
of darkness." And Matthew yet another, "Thinkest thou 
(Peter) that I cannot now pray to my father, and he shall 
presently give me more than twelve legions of angels? 
But how then shall the scriptures be fulfilled that thus it 
must be?" No wonder, that he afterwards went and hanged 
himself The wonder is, that he dared to betray him with 
such insolent hypocrisy. 

. Q. What incident does Mark notice here, showing the 
savage roughness of the company with Judas? 

A. Some of the company laid hands on a certain young 
man there, probably the keeper of the garden, who had 
been wakened by the noise and who fled from them, with 
only a linnen cloth about his naked body. 

Q. What miraculous incident, omitted by the other evan- 
gelists, is here noticed? 

A When Judas and his band approached Jesus, he ask- 
ed them, "whom seek ye?" They said, "Jesus of Naza- 
reth." Then he said, "I am he," and they w r ent backward 
and fell to the ground. He asked them again, "whom seek 
ye?" And they said "Jesus of Nazareth." Then he said, 
"I have told you that I am he; if, therefore ye seek me, let 
these go their way." 

Q. Why did Jesus now display his power in striking 
them down? And why did he not repeat it? 



22Q 

A. He did this, not only to show that he was able to de- 
liver himself, if it had comported with his design in com* 
ing into the world, but to give his disciples a fair oppor- 
tunity to escape. In consequence of this exertion of hig 
divine power, the company would be afraid to apprehend 
them, after he had said u let these go their way " But he 
did not repeat it; because it was in the plan of redemption, 
that he must voluntarily give himself up to them as an in- 
nocent prisoner. 

Q. Did the disciples attempt any defence? 

A. Peter emboidened perhaps because the leaders had 
been made to fall backward, drew a sword and cut oft* the 
ear of Malchus a servant of the high priest. The other 
evangelists do not mention the name of Peter, or of Mal- 
chus, although they all notice the act of cutting off the ear; 
probably, because this would be inexpedient, as they wrote 
while Peter and Malchus were living. But they were 
Loth dead when John wrote his gospel, He however crr.its 
the miraculous healing oi the ear, which is recorded by 
Luke. 

Q. How did Jesus conduct on this occasion? 

A. He healed the ear immediately, saying to Peter, as 
Matthew has it, "put up thy sword into its sheath, for all 
they that take the sword, shall perish with the sword."— 
John adds; "the cup which my father hath given me 
shall 1 not drink it?" All the others state that he 
said to them, "Are ye come out as against a thief with 
swords and staves? I was daily with you in the temple, 
and ye laid no hands on me. "Luke adds another part of 
his address to them, "This is your hour and the power 
of darkness." And Matthew yet another. "Thinkest 
thou (Peter) that I cannot now pray to my father, and he 
shall presently give me more than twelve legions of an- 
gels? But how then shall the scriptures be fulfilled that 
thus it must be? 

Q What now followed? 

A. When the disciples saw that Jesus had given him- 
self up, they all forsook him and fled; well knowing by 
this time that it had been part of the design to arrest them 
also— a favorable opportunity being given them to escape, 
they did so while the officers were securing and binding 
jtheir master, who had before given them warning to do so. 
"If therefore ye seek me, let these go their way " 

Q. Having now Jesus in their power, where did the.y 
lead him? 



221 

A. First to Annas, and then to Caiaphas nis son-in-iaw, 
and high priest; — then to Pilate, who sent him to Herod of 
Galilee, now at Jerusalem;and from Herod back to Pilate, 
by whom he was delivered to be crucified. 

Q. Why was he first sent to Annas? 

A. Either out of respect to him as the -father-in-law of 
the high priest; or because he was more readily found; for 
Annas did nothing, but send him bound to Caiaphas. It 
does not appear whether Caiaphas was the acting high 
priest, on account of the infirmity of Annas; or whether 
Annas had been set aside on account of some misdemeanor, 

Q Why did Jesus permit his disciples to take arms ? 
and then forbid the use of them? 

A. Perhaps hr did this to try them. At least he has 
shown us the lawfulness of self defence, even when it is 
inexpedient to rely upon it. And that he had foreseen, not 
on I)' how he Should iv be delivered into the hands of men," 
bat. even the manner in which he should be apprehended, 

Q, Did any of the disciples follow Jesus to the hall of 
Caiaphas? 

A. Yes. Two of them; Peter and another disciple, gen- 
erally supposed to be John; although he does not name 
himself, lor the same reason of modesty, that he does not 
name himself as the disci pie whom Jesus loved, and who 
leaned on his breast at supper. 

Q. y\ hen, and at what time did Peters denial take place? 

A In the palace of the high priest, anclbefore the coun- 
cil was organized, which probably was not until day-light 
The first denial was about the first cock crowing, and the 
last immediately upon the second cock crowing— the three 
denials, probably occurred during the two last hours of the 
night, while Jesus was under some sort of examination 
preparatory to that before the council. 

Q. What brought Peter to repentance? 

A. The crowing of the cock. Or as Luke has it; and it is 
mentioned by none of the others; u The Loid turned and 
looked upon Peter, and Peter remembered the word of the 
Lord, how he had said unto him, before the cock crow 
twice, thou shalt deny me thrice. And he went out and 
wept bitterly " O how many since, when this eye has 
been turned upon them, have gone out to weeping and bit- 
ter repentance! What an eye of heart searching this must 
have been! It should remind us of that which will fee 
turned upon final apostates, at the last dav„ 
19* 



we account for this denial? 
roid being arrested on account of his con- 
duct in the garden. For although he had ventured thus far 
to witness the trial, and, "see the end" yet he intended to 
keep himself from beins known, especially as the one who 
had used the sword. This appears from the fact, that the 
last person who charged him with being one of them, was 
the kinsman of him whose ear Peter had cut off. Fie then 
lost all courage, and in this moment of temptation, resorted 
to the sea-iaring language in which he had been bread. 
Judas had fallen, never to rise again, which shows the 
danger of presumptuous transgression. Peter was reco- 
vered, that none of those who love the Lord, may des- 
pair of mercy. 

Q, What does this fall of Peter show? 

A. It shows us, that, good men like David and Peter, 
may be left to fall; but that if the divine seed is in them, 
they will return by a repentance bitter in proportion to I he 
greatness of the transgression. It also teaches us, that 
boasting in the prospect of danger, is naturally followed 
by cowardice in the hour of trial. 

Q. How was Christ treated by Caiaphas? 

A. Having first subjected him to some examination 
preparatory, during which Peter's denial took place, 
the high priest organized the council before which Jesus 
was brought as a malefactor. This was either the Jewish 
council of seventy instituted by Moses — the great Sanhe- 
drim; or one acting specially for the occasion, as a kind o( 
national council, and they are supposed to have been sitting 
for the time in the high priest's palace. 

Q. What personal abuse did Jesus receive on his first 
examination before the high priest? / 

A. It is recorded by Luke, that "they blindfolded him, 
and struck him on the face, and asked him saying prophesy, 
who is it that smote thee?" And in nearly the same words 
by Matthew and Mark, and that they said many other 
things blasphemously against him. This, was probably a 
continuation of abuse aft.^r the incident mentioned by John; 
that when the high priest asked him of his disciples and 
his doctrine, he answered, "why askest thou me?" — "ask 
them which heard me." No other provocation seems to 
have been given, for this malice, and inhuman treatment. 

Q. What were the charges against Jesus, before the 
council? 

A. There were many things alleged against him; hut- 



the principal thing, was his claim of being the son of God, 
as well as the son of man. 

Q< What manner of trial did they give him? 

A. They began doubtless in the ordinary method of pro- 
curing witnesses. But such was the haste and confusion of 
the assembly and the disagreement of witnesses, that the 
testimony failed, even before a prejudiced court. Although 
two false witnesses appeared, who said, we have heard 
him say, "I will destroy this temple made with hands, and 
within three days I will build another made without hands." 
"But neither so did their witness agree together." 

Q, Why was the trial so hasty, and irregular? 

A. This may be easily accounted for, by recurring to the 
fact; that the body of the people had been, and now were 
so decidedly in his favor, that there would have been 
great danger in arresting him in the day time, for an open 
and fair trial. And therefore they contrived to seize him 
in the dead of the night, and have him before the council 
thus early, that they might- hurry him off to Pilate before 
the people were tip; knowing that if they once got him 
into the hands of Pilate the governor, the people would not 
dare to rise against the civil power of the Romans. 

Q. Does this account for their last resort to bring the 
conviction of Jesus to a speedy issue? 

A. It does. For when the sagacious high priest saw, 
that this rncftk trial was likely to prove abortive, or too 
long protracted, he rose up himself in the midst of the coun- 
cil, and asked Jesus directly, "Art thou the Christ, the 
son of the blessed?" And Jesus said, "I am." Then the 
high priest rent his clothes saying; "What need we any 
further witnesses; ye have heard the blasphemy; what think 
ye? And they all condemned him to be guilty of death." 
This is the account of Mark, which differs little from that 
of Matthew. 

Q. What did they now do with Jesus? 

A. They led him to the judgment hall of Pilate, "and it 
was early." For the examination in the palace of the 
chief priest, was in the night; and that in the council was 
very early, before any stir had been made among the peo- 
ple. But as they did not go into the hall for fear of a de- 
filement that would prevent their eating the passover, Pi- 
laie came out to them, and asked them, "What accusation 
bring ye against this man?" What abominable hypocisry!!! 
They were not afraid oi she moral defilement of handing over 
the innocent Jesus to the civil power; but they were afraid 



224 

of the ceremonial uncleanness of stepping into the court. 
How exactly is here typified, a modern court of inquisition! 
Of all sinners under heaven, wicked priests of any name, 
are the most inconsistent, if not the most guilty before God. 

Q. What answer did they make Pilate? 

A. They brought at first no distinct charge against him; 
but said, "if he were not a malefactor, we would not have 
delivered him up unto thee." Pilate said to them, take 
him and judge him according to your own law. But this 
did not answer their purpose, as they had no power of life 
and death, without permission of the Roman governor. — 
Then, as Luke says, they began to accuse him, saying, 
"we found this fellow perverting the nation, and forbid- 
ding to give tribute unto Cesar, saying that he himself is 
Christ, a king." 

Q, Did they present Jesus to Pilate on the same accu- 
sations which were made before the council? 

A. They did not. Before the council he was charged 
wilh making himself the son of God, having power io 
change the institutes of Moses, before Pilate, he was 
accused of beiinfg a traitor, and mover of sedition against 
the Roman government, Luke 23, 3. 

Q Why did they take tiie course of changing before 
Pilate the nature of the accusation, so a* to vary it essen- 
tially from what they had considered the real matter of com- 
plaint before the council? 

A ft was done for the purpose of operating upon the 
suspicion of Pilate, as he himself was answerable to Ce- 
sar, who was very jealous of civil malefactors Nor couid 
they make to him any fair report of their own mock trial. 

Q. Was there any substantial trial of Jesus before Pilate. 

A. There was not on either of the charges made against 
him. They earnestly besought Pilate, not that he might 
be tried, but that he might be condemned without trial; as 
He was eventually. 

Q. How did Pilate proceed with him? 

A. Having understood that he was a Galilean, he first 
sent him to Herod the tetrarch of Galilee then at Jerusa- 
lem; who with his men of war, set him at nought and 
mocked him; and arrayed him in a gorgeous robe, and sent 
him back to Pilate. This fact is recorded byLuke only. 

Q. What did Pilate then do with Jesus? 

A. He called upon his accusers for proof of what they 
alleged against him. And said; "I find no fault in him; no; 
nor yet Herod, for I sent you to him, and lo ? nothing wor- 






ihy of death is done unto him, I will therefore chastise 
him, and release him." For according to custom, he must 
release one prisoner to them, whom they would. 

Q. How did they now conduct? 

A Without regard to law, or decency, "they all cried 
out at once," saitii Luke, "away with this man and release 
unto us Rarabbas," (who for sedition and murder was cast 
into prison.) And when Pilate willing to release Jesus, 
spake to them again, they cried out "crucify him, crueify 
him." Pilate knowing his innocence, spake to them a 
third lime, saying "why? What evil hath he done? I find 
no cause -of death in him; I will therefore chastise him and 
let him go." 

Q. What effect upon them, had all this importunity of 
Pilate, and his protestation of the innocence of Jesus? 

A. They now became outrageous; and with instant and 
loud voices required that he might be crucified. They 
not only besought Pilate in every form: but they at length 
even threatened him, so far as to tell him, as John says; 
"If thou let this man go thou art not Cesar's friend; for 
whosoever maketh himself a king speaketh against Ce- 
sar." 

Q. What was now the situation of Pilate? 

A. Two things had alarmed him. That Jesus claimed 
to be a divine teacher — connected with the warning just 
given him by his wife, "Have thou nothing to do with that 
just man, for I have suffered many things this day in a 
dream because of him," Mat. 27, *9. This alarm proba- 
bly was the occasion of his conversation with Jesus con- 
cerning his kingdom, and concerning the truth;" "Art thou 
a king then? ' said Pilate, and "what is truth?" 

Q Into what awful alternative was Pilate at length 
brought ? 

A He was now forced to decide between his fears and 
his conscience; a dreadful situation for any sinner. On the 
one hand he was convinced of the innocence of Jesus, and 
feared he might be something more than a mere innocent 
man; on the other, he knew that if he did not con- 
demn him, the Jews would take measures to excite the 
jealousy of Cesar, who would pay no regard to his scru- 
ples of conscience, as he had none of his own where his 
jealousy was concerned. 

Q. What was the last effort made by Pilate to save Jesus? 

A, When he had scourged him, and the soldiers had 



226 

platted a crown of thorns and put it on his head, and had 
smitten and otherwise mocked and insulted him, he brought 
him forth in this condition, to excite if possible their com- 
passion, saying; "behold I bring him forth to jou, that ye 
may know that I find no fault in him.'" Then hesaith with 
emphasis, and probably with some feeling, "Behold the 
man." And yet these wicked and malicious Jews, com- 
pared with whom this heathen magistrate was innocent, 
cried out, "crucify him, crucify him." 

Q,. How did Pilate at la^t decide? 

A. The voices of them, (the multitude) and of the chief 
priests prevailed. So that after every attempt to avoid 
giving sentence against one whom he had repeatedly de- 
clared to be innocent, he finally decided to release Barab- 
bas the murderer, and deliver the innocent Jesus to be cru- 
cified, both against his own conscience, and in the face of 
a special warning from God. 

Q. How did he attempt to avoid the guilt, and cover the 
injustice of the act? 

A. First, by washing his hands before them all, saying, 
"I am innocent of the blood of this just person, see ye to 
it." And then by putting a false accusation over him on 
the cross. "Jesus of Nazareth the king of the Jews" — a 
title, which he not only never assumed, but he prevented 
even the offer of it. 

Q. Did the Jews show any fears for what they were 
about to do? 

A. So far from it, that they even imprecated the judg- 
ments of God, saying; "his blood be on us, and on our 
children." The event shows how awful was this impre- 
cation of the innocent blood of Jesus — a stain which eigh- 
teen hundred years have not wiped away; nor has the 
dreadful curse yet been satisfied. But blessed be God, 
this curse is about to be repealed, when they shall begin 
"to look on him whom their fathers pierced." 

Q. What became of Judas? 

A. As soon as he found that Jesus was condemned, such 
a sense of guilt, remorse, and hoiror, came upon him, that 
he went to the chief priests and elders, saying; "i have 
sinned in that I have betrayed the innocent blood." But 
they, no less wicked than Judas himself, replied; "What 
is that to us? See thou to that." He then threw down 
in the temple, the thirty pieces of silver, and went and 
hanged himself. 



227 

Q. How is this fact set down by Matthew, who alone 
has recorded it? 

A. He- places it immediately after the council had deli- 
vered Jesus to Pilate, and before he had delivered him to 
be crucified. This has led some to suppose that Judas did 
no', intend that Jesus should be put to death; and that this 
early confession was made to save him. But it. is more 
probable that this confession was the resul' of that abso- 
lve despair which fel! upon him after Pilate had delivered 
him to be crucified. Nor does this supposition induce the 
necessity of another council; for it is likely the same coun- 
cil who bad delivered Jesus to Pdate, would continue their 
session till Pilate had made up his final decision, although 
in the mean time, they ha-i adjourned from the high priest's 
palace to the temple, where they usually held their meet- 
ings; and where Judas found them when he made his con- 
fession, and threw down the money. Moreover this state- 
ment is confirmed by the fact, that Judas went out. and 
hanged himself immediately after he left the council; which 
he would not be likely to do till he had found how the 
matter would terminate. Here then is another instance in 
which the evangelists have not strictly regarded the order 
of timr, in their statement of facts. 

Q. Does this afford any objection against the inspiration 
of the gospels? 

A. it furnishes an occasion for one of those superficial 
objeciions, which the enemies of religion are ever ready to 
lay hold of; but there is no soundness in it. Because it is 
not necessary that, the writer should have been more parti- 
cular than he has been. And because we know also, that 
the purest and best minds, after a little lapse of time, will 
lose, or misplace some of the minute circumstances of a 
transaction with which they are well acquainted. And 
moreover, the artless simplicity of the evangelists, arising 
manifestly out of their honest conviction of the truth of what 
they wrote, is an highly favorable circumstance connected 
with internal evidence of their inspiration 

Q. What shocking circumstance in the death of Judas, 
do^s Peter mention in the first chapter of the Acts; which 
is not noticed by any of the evangelists? 

A. That he hung himself in such a manner, as to fall 
heavily trom some tremendous height; so that "all his how- 
els gushed out." How soon the judgment of God followed 
this wicked treason! He died probably before his master 



whom he bad betrayed This sin and death of Judas, 
withfell the circumstances, are such, as to fill the mind with 
horror; and lead us to remark the solemnity of those 
Words or our saviour concerning him. "It had been good 
for that man, if he had not been born!" This was one of 
those great and aggravated sins, which, u go beforehand to 
judgment." 

Q. in what manner did they lead Jesus to crucifixion? 

A. Having stripped him of the mock robes, and put 
on him his clothes, they made him bear his cross 
through the streets of Jerusalem towards Golgotha the 
place of his suffering But when they found that he was 
fainting under it, being exhausted from the labors and dis- 
tresses of the night, and the anxieties and fatigues of the 
morning, together with his loss of blood and other suffer- 
ings, they compelled one Simon a Cyrenean out of the 
country, to bear it after bim r a fact omitted by John, but 
it is noticed by all the others. Simon probably took the 
heaviest, part, while Jesus himself carried the lighter end. 
This was a Roman and not a Jewish punishment; and, 
that the victim should bear his own cross, was pait of the 
law itself. 

Q. What does Mark notice of this Simon the Cyre- 
nean ? 

A. That he was the father of Alexander and Rufus, who 
were afterwards distinguished among the christians. Pro- 
bably Simon himself, and the family became disciples of 
him whose cross he had the honor of bearing St. Paul, 
Rom. 15, 13, makes the most affectionate mention of the 
beloved Rufus and his mother." 

Q. What is here added by Luke? 

A. "He says, "there followed him a great company of 
people, and of women which also bewailed and lamented 
him;" to whom he said; "daughters of Jerusalem weep 
not for me, but weep for yourselves and for your children. 
For behold the days are coming,, — "when they shall say to 
the mountains fall on us, and to the hills cover us. For if 
they do these things in the green tree 3 what shall be done 
in the dry?" 

Q What do we see here? 

A It shows that our blessed Lord continued his testi- 
mony and teaching up to Calvary itself. We also see, that 
the sentiments of the sober part of the people, and espe- 
cially of those who knew him best, were not changed con- 



229 

cerning him, although the chief priests had found a rabble 
to en aloud for his crucifixion. 

Q. How did the.} fasten hi in to ihe cross? 

A After the customary stupifying potion had been offered 
him, which he refused, they nailed him to the cross, sorne- 
w a n the form of at; so that while his hands were stretch- 
ed out (o receive a nail in each, his feet were probably fas- 
tened together by a spike through both ancles, one being 
over the othei Sometimes each foot ivas nailed separately, 
and at other times only one was nailed. This being done, 
the executioners raised the cross, and set it in the hoie of 
a rock fitted to receive it, and hold it firmly. There he 
hung upon the tender strings of life, in the niost excruciat- 
ing pain, till he died by the intensity of his suffering — 
This death was intended by the Romans, not only to be 
ignominious, but to be the most cruel ot all deaihs, And 
yet the blessed Jesus could say ; father forgive them, for 
they know not what they do." 

Q. Why were not the legs of Jesus broken? 

A. Because this was done for no other purpose, hut to 
hasten the death of the criminal; and therefore, although 
the legs of bosh the thieves were broken, yet it was not 
necessary for Christ, as they found him already lead. — 
The scripture had foreseen this circumstance, * l a bone of 
him shall not be broken;" and now received its fulfilment 
by those who had no design to do it. 

Q. Look now at the condition of this saviour of sinners; 
What was it? 

A. Thus suspended on the cross between the heavens 
an J the earth, and between two thieves who were crucified 
with him, we may contemplate a vast multitude of specta- 
tors, both of strangers and citizens, who uould readily 
collect at the great passover feast, beholding him whom 
they had often heard speak as never man spake; and who 
had wrought all sorts of miracles before them, and upon 
some of them who probably had been healed by him Of 
this great and mixed multitude, some were mocking and 
deriding him; some* were held in awful astonishment; while 
others in tears took part of his sufferings. And over his 
head was the false accusation, "Jesus of JVazarelh the 
king of the Jews " It was in Hebrew, and Gr«ek. and La- 
tin, that the various nations, there present might read it. 

Q. What affecting incidents occurred while Jesus was 
hanging on the cross? 
20 



«30 

A. One of the most touching incidents is this; that while 
all the other disciples had ^appeared, JoIm I Moved 

disciple uas landing with the mothej oi Christ ai Un toot 
of the cross; when 1 he received Irom Christ's own lips the 
charge of his mother; in these few significant words, u Wo- 
man behold thy son; son behold thy mother. 1 ' And from 
that hour he "took her to his own home.'" As he himself 
has stated to us. 

Q. What is another incident? 

A. The parting of his garments among the soldiers, 
which four of them, mote immediately charged with the 
execution, were by custom allowed to divide among them- 
selves. But the coat of Jesus they found without seam, 
woven from the top throughout; and therefore they cast 
lots for it, thus fulfilling the scripture. "They parted my 
raiment among them, and for my vesture did they cast 
lots T Of this seamless coat there is a tradition, that it was 
knit by his mother, which is the more probable, because at 
that time, the art of weaving had not been carried far 
enough to have constructedot in any loom. It is in favor 
of this tradition, that the coat without a seam is noted by 
John only, who was intimate with the mother of Jesus. 

Q. What was another most affecting incident? 

A It was the wonderful conversion of one of the ihieves 
who were crucified with Jesus, recorded by Luke The 
other evangelists say that not only the chief priests reviled 
him, saying, u ifthou be the son of God. come down from the 
cross, and we will believe," but the thieves also "cast the 
same in his teeth." Luke however, who is more particular 
here, says, thatene of the thieves reviled him, saying, -"if 
thou be the Christ save thyself and us;" but the other re- 
buked him, and said, "dost not thou fear God, seeing 
thou art in the same condemnation; and w r e indeed justly, 
for we receive the due reward of our deeds, but this man 
hath done nothing amiss." Then he said to Jesus, a Lord 
remember me when thou comest into thy kingdom." And 
Jesus replied, u Verily, verily, I say unto thee, to-day shalt 
thou be with me in paradise " "O what a saviour I have 
found!" would this poor penitent say. Under this encour- 
agement, many a poor sinner since has in the last ex- 
tremity ventured his soul upon the dying saviour. 

Q. W 7 hat is another incident worthy ©f notice? 

A. Christ's extreme thirs . It is recorded by John, that 
he said a little before he expired, "J thirst." It was the 



231 

thirst of death. As he had not taken any stupifying potion, 
his sufferings were doubtless more sensible on this ac- 
count, and because of the hiding of his father's face; 
and he died the sooner from the extremity ot his men- 
tal suffering. For his thirst would be in proportion to 
his sense of suffering, and he died sooner than was ex- 
pected. The dreadful sensation of extreme thirst, they 
only can realize who have experienced it. That of hun- 
ger is not to be compared to it. 

Q. This was connected with another incident; what 
was it? 

A. "They filled a sponge with vinegar, and put it 
upon hysop, and put it to his mouth. 1 ' Matthew and Mark 
state, that just before they gave him the vinegar, and as 
being the occasion of their giving it to him, Jesus cried 
with a loud voice, u Eloi, Eloi Lama sabacJithani; which 
is being interpreted, my God, my God, why hast thou for- 
saken me?" One of the writers records the words in 
Syriac, and the other in Hebrew; but in which ever 
language the words were uttered, they were not generally 
understood, and therefore some supposed he called for 
Elias, or Elijah, the great prophet of Israel. 

Q. How do Matthew and Mark state the manner of 
Christ's giving up the ghost? 

A. Matthew says, that "Jesus when he had cried again 
with a loud voice, yielded up the ghost."" By which per- 
haps we may understand that the foregoing exclamation was 
repeated; although Mark says only, that, u Jesus cried 
with a loud voice, and gave up the ghost." 

Q. What circumstances are added by Luke and John, 
who wrote afterwards? 

A. Luke says, "and when Jesus had cried with a loud 
voice, he said, father, into thy hands I commend my spirit; 
and having said thus, he gave up the ghost." John says, 
when he had received the vinegar, he said, "It is finished; 
and he bowed his head and gave up the ghost." This 
was at the ninth hour, the time of offering the evening sa- 
crifice. 

Q. What miraculous events took place while our Lord 
was on the cross? 

A. The most conspicuous, is that of the darkness which 
overspread all the land, from the sixth until the ninth hour. 
This fact is recorded by Matthew, Mark and Luke. It 
has been mathematically ascertained, that this darkness 



232 

could not be the effect of an eclipse, as the moon was novy 
at the full. History says, that Dyonisius noticed it at 
Behopolis in Egypt; and said, "either the God of nature 
suffers, or the frame of the world is dissolving" Hmv na- 
tural, that his death, who*e life is the iighfof the world, 
should draw over it a preternatural darkness — that God 
the father, while his sou suffered, should frown upon that 
world, for which he suffered! 

Q. What other miraculous event is recorded by these 
three evangelists, as having taken place during the dark- 
ness ? 

A. That of the rending of the vail of the temple from 
top to bottom. Showing that the way into the holiest 
place in the temple of God, was now "made manifest." — 
This event probably took place instantly on the death of 
Christ. For when Jesus by his own blood had entered 
once for all into the most holy place above, that inaccessi- 
ble part of the Jewish sanctuary, into which the high 
priest entered once and alone, every year, was now laid 
open to all true ministers and believers in Jesus. 

Q What other miraculous event on this occasion is 
noticed by Matthew? 

A. He says, that u the earth did quake, and the rocks rent, 
and the graves were opened, and manygbodies of the saints 
that, slept arose, and went into the holy city, and appeared 
unto many.'" This record of Matthew, is evidently in 
point of time a general remark, and therefore not to be 
understood as confined to the crucifixion; but as belonging 
to the whole period from the death of Christ, until, and 
after his resurrection. On this ground, the difficulty with 
most of the commentators, to reconcile the opening of the 
graves of the saints at the death of Christ, with their ap- 
pearance to many after his resurrection, is entirely re- 
moved. 

Q. 'What was the effect of all these things, upon the 
spectators ? 

A. We have it in the simple relation of the evangelist 
Luke. "And all the people who came together to that 
sight, beholding the things that were done, smote their 
breasts and returned;" and this, together with their sor- 
row and consternation at this dreadful event, implies more 
strongly than words could express it, their consciousness 
of the innocence of the divine sufferer. The testimony of 
the Centurion, the chief officer of the day, who was set t© 



superintend the execution, and guard the cross, is very 
striking. Who, when he saw what was done, ^glorified 
God, saying-, certainly this was a righteous man." This 
is as Luke has it. Matthew and Mark both make him say, 
"truly this was the son of God. 11 

Q. How many may he here noted, besides the friends 
of Christ, who bore testimony to his innocence, during his 
trial and suffering? 

A. Six persons of distinction. Herod, Judas, Pilate, 
Pilate's wife, the thief on the cross, and this Centurion. 

Q. How long did Jesus hang on the cross before he 
expired? 

A. It is agreed that it was about six hours; that is, from 
the third hour until ' the ninth, according to the Jewish 
method of dividing time They began the day at sun- 
down, and divided the night, into four watches of three 
hours each; and the day into twelve hours. So that their 
third hour would be our nine o'clock, A. M.; their sixth 
hour, our twelve o'clock, and their ninth hour, our three 
o'clock, P. M. Mark is the only one of the evangelists, 
who expressly states, that Christ was put on the cross 
at tiie third hour; although the statements of Matthew and 
Luke clearly imply this. John seems to differ from all the 
others in saying, that it was at the six'.h hour. Among the 
many opinions of the commentators concerning this varia- 
tion; the only satisfactory solution appears to be in one of 
these two. 

Q, What are they? 

A. First, that the sixth hour is inserted here for the 
third, by some mistake in the transcriber; and it is said, 
that some of the copies now read it correctly. Second, 
the whole difficulty is removed by supposing that John is 
not speaking of the time of the crucifixion, hut of the trial; 
and therefore names the time about which Jesus was 
brought before Pilate, which could not have been far from 
six o'clock, according to the Roman time, who began their 
day as we do, at midnight. This opinion derives weight, 
from the fact that John wrote his gospel after the destruc- 
tion of the Jewish temple, and polity, from which their 
calendar would begin to disappear. 

Q How was the death ot Jesus ascertained? 

A. The soldiers to hasten the death of the malefactors, 
that their bodies might be seasonably put out of the way 
of the sabbath, or second, and great day of the feast of un- 
20* 



234 

leavened bread connected with the passover, Lad been or- 
dered to break their legs. But when they came to Jesus, 
having broken the legs of the two thieves, they found that 
he was dead already, and they brake not his legs; "that 
the scripture might be fulfilled, a bone of him shall not be 
broken?'' And one of the soldiers pierced his side with a 
spear, and forthwith came there out blood and water. — 
"That another scripture might.be fulfilled; they shall look 
on him whom they have pierced" John who saw this, bears 
testimony to it; and the wound was shown to Thomas and 
others after his resurrection. 

Q. What solemn reference is afterwards made by this 
evangelist to this piercing of the side of Jesus? 

A. In his first epistle, he speaks of this water and blood, 
wl ich flowed from the heart of the saviour, as united 
with the testimony of the spirit to constitute a three fold 
witness on earth, of his sanctification for the great purpose 
of redemption. " There are three that bear record in heaven, 
the father, the word and the holy ghost, and these three are 
one. And there are three that bear witness on earth, the spirit, 
and the water, and the blood, and these three agree in one" 

Q. Why is so much emphasis laid upon the death of 
Christ in the new testament? 

A. Because his death was the lowest point of his humili- 
ation; and the last sting of sin, which the justice of God 
could inflict upon him as our substitute, in bearing the sins 
of the world, "in his own body on the tree." When there- 
fore we speak of Christ's death as an atoning sacrifice, 
we are supposed to sum up ail that has been said and pre- 
figured of him in the old testament, or fulfilled by him in 
the new, and may understand how he said, in the hearing 
of all heaven and earth, "it is finished." 

Q. Why do we so often refer to the blood of Christ, as 
implying all this? 

A. Because, inasmuch as the main point of the atone- 
ment lies in this substitution, that is, in the giving up of 
one life, to save many others, therefore the shedding of 
blood, which u is the life " must be essential to it; and with- 
out this there could be no remission, as nothing short of 
this would make that substitution a reality 

Q. Does not this enable us to understand the strong 
point of relation between the blood of Christ, and that of 
the beasts which had been slain from the beginning under 
-he typical dispensations? 



235 

A. It does. And it. lies in this. That since the blood 
of an animal is its life, the shedding of that blood, is the 
best evidence of its actual death. Therefore as the taking of 
life itself m the typical sacrifices, was intended to show the 
necessity of the actual death of Christ for the sins of the 
world, this great fact is shown with the highest demonstra- 
tion by the water and the blood which followed the spear; 
since it must have pierced both the pericardium, and the 
heart itself. 

Q. What is shown by all these considerations? 
A. We see how the blessed Jesus was himself sanctified 
by his own blood, when he "through the eternal spirit, of- 
fered himself without spot to God," to sanctify them that 
believe; and we see the reason, why the greatest of ?he 
apostles would glory in nothing 1 else comparatively "save 
in the cross of our Lord Jesus Christ.'' And why we too, 
must go "forth unto him without the camp, bearing bis re- 
proach-," that as the captain of our salvation was himself 
made perfect through suffering, we also as the mystical 
members of his body, stioufd take part oi the same. 
Q. How was the body oi Jesus disposed of? 
A As if God had now designed to honor his tragical 
and ignominious death, Joseph of Arimathea, or Ramah, 
the city of Samuel the prophet, a rich and honorable man, 
and one of the great council, or Sanhedrim, who had not 
consented to his death, and "who also himself waited for 
the kingdom of God," went to Pilate and begged the body 
of Jesus In thi° fact ail the evangelists concur. And 
when Pilate had ascertained the death of Jesus, he gave 
the body to Joseph, 

Q^ What interesting particulars are here stated by the 
evangelists? 

A. Mark says that Joseph "went in boldly unto Pilate 
and craved the body of Jesus;" and yet John says that he 
had before been a disciple of Jesus "secretly for fear of 
the Jews " Thai he who had at first been a secret dis- 
ci nle, should now come out openly, shows the depth of 
h^ : sincerity, while i' adds, a valuable witness to the go*- 
P'-l testimony; and ma} perhaps bt accounted for by what 
Luke has added, that he "had not consented to the counsel 
and deed of them.'" That is in the council he had openly 
dissented and v< ted against its wicked determination. 
Q. What else mav here be noted? 

A. The remarkable resemblance between the character 
and conduct of Joseph and Nicodemus. They were both 






228 

rich men, and honorable counsellefs, and had both been at 
first secret disciples of Jesus; and Nicodenius had also in 
a former councii given his voice in favor of Jesus, as 
Joseph had probably done in the last. And now they are 
together at the burial of Christ, as being intimate friends 
of each other, and friends of Jesus, who were not afraid to 
make their appearance when none of his twelve disciples 
dared to do it It is not improbable, that Joseph had been 
converted by Nicodemus. And they had the joint honor 
and satisfaction — the one, of furnishing a costly prepara- 
tion of spices (an hundred pound weight) for the body; 
and the other of giving his own new tomb, in which to de- 
posit e it. 

Q, How did they bury Jesus? 

A. On account of the nearness of the approaching sab- 
bath, which from the time that had passed away in ascer- 
taining his death, and raking him down from the cross, and 
prepa'ing the body for interment, was now very near, 
they laid the body in Joseph's new tomb, nigh to Calvary 
in a garden of his. The tomb was cut out of a solid rock, and 
secured by a stone rolled against the door of it. This ac- 
count is according to Matthew who is more particular 
here than any oi them. John adds the fact that Nicode- 
mus prepared the spices, and assisted in putting the body 
into the tomb; and that this tomb was in a garden. Thus, 
the fifst Adam sinned and incurred death in a garden; so 
the Lord Christ, the second Adam, was buried in a garden, 
from which he rose to give us life and immortality in the 
new paradise of God. 

Q. What measures were taken to secure the body of 
Jesus, from being removed by his disciples? 

A. Matthew who gives us the account says, that the 
next day after his crucifixion, the chief priests and phari- 
sees came together unto Pilate, saying, "sir we remember 
that this deceiver- said while he was yet alive, after three 
days I will rise again; command therefore, that the se- 
pulchre be made >ure until the third day, lest his drsci- 
pl-. s eome bv night and steal him awaj and say to the peo- 
ple he is risen from the dead. So the last error shall 
be worse than the first." Pilate said, ye have a watch, go 
your way, make it as sure as you can. They did so, seal- 
ing the stone, and setting Watch. 

Q. Of what does all this precaution remind us? 

A. It shows us how short sighted men are, even in their 



237 

best conceited schemes; and that God often accomplishes 
his purposes by the very moans which wicked men have 
devised to defeat them. One of .the f..«unciauon proofs of 
the resurrection of Jesus is to be found in this veiy pre- 
caution. Without this precau ion of bis enemies, tbe la- 
bor of proving that his body had not heen removed, 
would have rested upon his friends, By their own 
seal therefore, the enemies of Christianity have secured 
the fact, that the body of Jesus lay in the tomb until it 
was raised. And their own guard became the witnesses 
of bis resurrection; and if they had not been bribed, they 
would have borne open testimony to it This the Jews 
knew, and therefore c< they gave large money" to ihe soldiers 
to say, u the disciples stole kim away while we slept." 

Q. How long did Jesus remain in the grave? 

A. Probably about thirty six hours, viz. From near six 
o'clock, P. M. on our Friday, to about the same hour on 
our sabbath morning; being part of three days, according 
to any division of that day. Whether the day begin ac- 
cording to the Jewish calendar, at sun setting; or according 
to ours and the Roman, at midnight; or that of other 
eastern nations, at sun rise. 

Q. What account have we of the disciples during this 
period ? 

A. Of Joseph and Nicodemus no mention is afterwards 
made. Perhaps they had withdrawn from Jerusalem im~ 
mediately to their country residences, tor fear of giving too 
much offence to the rulers. And what is here recorded of 
these two men, is honor enough for any christian. Of 
the women it is said, that they retired to rest and keep the 
sabbath according to the commandment. Nor do any of 
them seem to have well understood how Christ was to rise 
again; and therefore the women were preparing to bury or 
entomb the body, with further preparations, and probably 
in some other place, as soon as the sabbath was past. — 
For he was put into Joseph's tomb in haste, because it 
was nigh at hand, on account of the approaching sabbavh. 
Of the eleven, no further mention is made till after the 
resurrection. 

Q, How could the disciples be so ignorant on the sub- 
ject of the resurrection of our Lord? 

A. Their misconception of it, arose partly from their 
ignorance of the nature of his kingdom. They were una- 
ble to lay the several parts of Christ's mediatorial work 



238 

together, so as to have distinct ideas of it. And the fact 
that ( hrist had so entirely given himself up into the hands 
of his enemies contrary to all expectation, and thereby ap- 
parently lost all power, greath aided their misconceptions. 
So that the beloved disciple said, "for a^ yet they knew 
not the scriptures, that he must rise from the dead." In 
short, this was a period of dark and awful suspension to 
all the disciples of Jesus. 

Q, When did this scene begin to change? 

A. Not until the resurrection. On the morning of the 
first day of the week, which is our sabbath, came Mary 
Magdalene to the sepulchre, early while it was yet dark, 
and saw the stone rolled away from the door of the sepul- 
chre, and the body not there. She then ran to Peter and 
John, saying, "they have taken away the Lord, out of the 
sepulchre, and we know not where they have laid him." 

Q. Shall we compare the several statements of the 
evangelists, in regard to the resurrection of Jesus? 

A. Matthew's statement is as follows. "In the end of 
the sabbath, as it began to dawn towards the first day of 
the week, came Mary Magdalene and the other Mary to 
the sepulchre, and behold there was a great earthquake, 
for the angel of the Lord descended from heaven, and 
roiled back the stone from the door and sat upon it. His 
countenance was like lightning, and his raiment white as 
snow; and for fear of him, the keepers did shake, and be- 
came as dead men. And the angel said unto the women 
fear not ye, for I know that ye seek Jesus which was cru- 
cified. He is not here, for he has risen as he said, come 
see the place where the Lord lay. And go quickly and tell 
his disciples that he is risen from the dead; and behold he 
goeth before you into Galilee, there you shall see him. Lo, I 
have told you"— "and as they went to tell his disciples, 
behold Jesus met them, saying, all hail, and they came and 
held him by the feet and worhsipped him." And while 
these things were doing, some of the watch went into the 
city, "and showed the chief priests all things that were 
done," who bribed them with "large money," to say, "his 
disciples stole him away while we slept." After which 
Jesus appeared to the eleven, in a mountain in Galilee, as 
he had appointed The earthquake, the fright ot the guard 
by the angel, and the bribe given them by the chief priests, 
are not recorded bv any other evangelist, 

Q. How has Mark stated the account? 



239 

A. He says that Mary Magdelene, and Mary the mother 
©f Jesus, and Salome, came very early in the morning of 
the first day of the week, to the sepulchre at f] e \ ising of 
the sun, who had bought sweet spices that they might an- 
noint him — "and saw the stone rolled away, for it was 
very great, and entering into the sepulchre, they saw a 
yoUn^man (an angel) sitting on the eight side, and they 
were] affrighted." Who addressed them in word- sin ; iar 
to those used by Matthew, and told them to go and inform 
the disciples as Matthew has stated. After going thus iar 
in a particular statement, Mark makes a summary general 
onn, in which he says, that Jesus appeared first to Mary 
Magdalene — then to the two disciples going into the coun- 
try — then to the eleven as they sat at meat. 

Q What is the account of Luke? 

A. He says, they (the women generally) came very early 
in the morning to the sepulchre, bringing the spices they 
had prepared (to embalm the body) and found the stone * 
rolled away, and they entered into the sepulchre and found 
not the body, and "were much perplexed thereabout; 
when, "two men (angels) stood by them in shining gar- 
ments, saying," "why seek ye the living among the dead? 
He is not here, but is risen. Remember how he spake to 
you when he was yet in Galilee." This company of wo- 
men, were Mary Magdalene, and Joanna, and Mary the 
mother of James, with others, who returned "and told these 
things to the eleven and to all the rest." Upon which, 
"Peter went, to the sepulchre and found the linen clothes 
lying and departed wondering in himself." Afterwards 
Jesus appeared to the two disciples who went to Emmaus; 
and then at evening to the eleven as they sat at meat. 

Q. What is John's account? 

A. Omitting Matthew's account of the earthquake, the 
fright of the guard, and their being bribed; and also the 
Women bringing spices recorded by Luke, he is more par- 
ticular as to himself, and Mary Magdalene, than the others 
— he begins his statement like Matthew and Mark with 
Mary Magdalene's coming early to the sepulchre, and 
speaks of her only, as if she was alone, who finding the 
stone rolled away, runneth to Peter and John to inform 
them of the fact — they then both together ran to the se- 
pulchre and entered into it, first Peter, and then John after 
him; although he came first to the sepulchre, and then 
they returned, Mary who had now returned to the sepul- 



240 

©hre, still tarried after they departed, and stood weeping" 
and looking into the sepulchre, when she saw two angels, 
one at the head and tiie other at the feet where the body 
had lain, who said to her; "woman, why weepest thou?" 
She «aid, "because they have taken away my Lord, and I 
know not where they have laid him." Whereupon Jesus 
himself spake to her. But she supposed him to be the 
gardener, unnl he called her by name, when she turned to 
him affectionately, saying, Rabboni (a Hebrew familiar 
name for Master) and was about 10 touch him, when he said 
to her, u touch me not, for I am not yet ascended to my father." 
She then told the disciples how she had seen the Lord. — 
And the same evening he appeared to the disciples who 
were met together, the doors being shut for fear of the 
Jews, "and showed them his hands and his side." And al- 
so eight days afterwards when they were together again 
with closed doors, Thomas being with them, who was not 
present at the first meeting. 

Q. It may be asked, why did Jesus say to Mary, "touch 
me not, for I am not yet ascended to my father?" 
. A. If this question admits of a precise answer, none of 
the commentators have given it such an answer. There 
are four answers to the question 1. That Jesus had not 
then finished his work, as he had not yet ascended on high. 
This is unsatisfactory, because it would go against bis 
other appearances before his ascension. 2, The ascen- 
sion here spoken of, is one immediately following his re- 
surrection, in distinction from any other ascension. This 
is no less unsatisfactory, because immediately after his 
prohibition to Mary, he appeared to the other women, and 
permitted them to hold him by the feet. 3. This was 
said to Mary, that she might lose no time in giving infor- 
mation to the disciples. This is inadmissible, because, it 
would as well apply to the other women who held him by 
the feet and worshipped him, while they were on the way 
to inform the disciples. 4. Are we not then to suppose, 
that the prohibition to Mary was founded upon the inexpe- 
diency of such a freedom under the peculiar circumstances. 
And the words, "tor I am not yet ascended to my father," 
were intended to comfort her, intimating that belore his 
ascension sufficient opportunity would be given her to see 
and converse with him. , 

Q. How shall we harmonize the several accounts of the 
evangelists respecting the resurrection? 



Ml 

A. Although all the incidents stated by them might ac- 
tually occur; since it is manifest that none of them are 
contradictory, and they all naturally belong to the occa- 
sion; yet it is not easy to show decidedly the order in 
which they did occur; especially as there is more than 
one supposition, upon which the harmony may by made 
out. None of the writers has undertaken to enumerate 
all the events; and the holy ghost was pleased so for to 
leave each one to his own recollection, as that he should 
record those circumstances which were most familiar to 
him. 

Q, What is the most satisfactory explanation? 
A. Probably that of West on the resurrection, which 
is adopted here with some variation. 

The earthquake, and the appearance of the angel who 
rolled away the stone and sat upon it, on account of which 
the guards were affrighted and fled into the city, as stated 
by Matthew, occurred before any of the women arrived 
at the sepulchre. The women who had agreed to meet 
early in the morning to embalm the body of Jesus, did not 
happen to come there precisely at the same time First 
came Mary Magdalene, and finding the stone rolled away 
from the sepulchre, she hastily ran to inform Peter and 
John, as John has stated. In the meantime came Mary, 
Cleopas and Salome, who saw the angel and returned to 
city, as stated by Mark. As soon as they had departed, 
Joanna and others arrived at the sepulchre, without meet- 
ing the others, and saw the tw 7 o angels, as related by Luke, 
and returned to the city, immediately upon this, Perei and 
John, without meeting with any of the other women, came to 
the sepulchre with Mary Magdalene. And when they had 
viewed the linen clothes, they departed, leaving her at the 
sepulchre. After they were gone there appeared to Mary first 
the two angels, and then Jesus himself, as John has stated; 
and soon after this he appeared to Mary Cleopas and Sa- 
lome on their way to the city. But Joanna and others 
found the disciples before Mary Cleopas and Salome found 
them; whereupon Peter went to the sepulchre a second 
time alone, and found the linen clothes lying as before, 
but saw no angels 

About this time the two disciples set out for Emmaus, 

without having seen Mary Magdalene, or Mar} Cleopas 

and Salome, to whom Christ had appeared. In the course 

of the day Jesus appeared to Peter; perhaps while he was 

%\ 



M2 

at the sepulchre alone. So that when the two disciples 
returned ftom Emmaus, they found the eleven possessed 
of all ihe information from different quarters, except that 
which they now gave them, of having seen Jesus on the 
road, and in the house Thus while they were conversing 
on the subject, soon after the return of these two disciples, 
Jesus appeared in the midst of them; and after eight days, 
he appeared to them a second time at evening under simi- 
lar circumstances. He next appeared to seven of them at 
the sea of Tiberias; and a fouith time by appointment in 
a mountain in Galilee; from whence they were led to Jeru- 
salem, where he met them the fifth and last time, just be- 
fore his ascension. The foregoing harmony is supposed to 
embrace all the material facts, in the probable order in 
which they occurred. Nor is it perceived, that there is 
either interference or improbability in any of them. 

Q. Will it be asked, how did Jesus appear to his disci- 
ples, "the doors being shut," and fastened probably, "for 
fear of the Jews?" 

A. To those who raise the question as a speculation, we 
reply, "Ye do greatly err, not knowing the scriptures, 
neither the power of God." It is not pretended, that the 
scriptures have revealed enough of the nature and proper- 
ties of spiritual bodies, to enable us to offer any physical 
solution of this question. To those who ask the question 
in christian candor, we say, Jesus might open the door, as 
he afterwards opened the prison doors for Peter, and the 
iron gate that led to the city, without disturbing either the 
prisoners or the guards. 

Q. Why is there no mention made of the mother of our 
Lord, among the women who came to the sepulchre? 

A. Perhaps, because it was understood by hei, that his 
address from the cross, was his last farewtll; or more, pro- 
bably the heart rending scenes of his trial and death, had 
so far overcome her, that she was unable to be out on the 
day of his resurrection. Nor is there any further notice 
of her 6 at all, except as among the hundred and twenty 
who were together for prayer, after our Lord's ascension 
from Mount Olivet. This seems to show a design of the 
holy spirit to discountenance that superstitious veneration 
of the virgin Mary which has led so many away from the 
saviour himself. 

Q. Why does Mary Magdalene stand so conspicuous in 
the history of the resurrection? 






243 

A. For the same reason that Peter does, They both 
had u much forgivtn" thv.n)\ and they "loved mmh?' > She 
stood by him at the foot of the cross; and would \iavv done 
so probably, if she herself were to have been crucified 
for it. Nor did she leave him till he was entombed; and 
she was the first at the sepulchre, and the first to whom 
Jesus appeared after his resurrection. He appeared twice 
to the women before he appeared to any of the men, be- 
cause they had been most cons! ant and affectionate in their 
attachment to him. 

Q. Why did Jesus appear to Peter who had denied 
him, before he appeared to any of the other apostles; or 
even to John the beloved disciple? 

A. To satisfy Peter that his repentance was accepted. 
And to satisfy others also of his sincerity, that he might 
be prepared to take the open and decided part, which he 
did take among the apostles, and on the day of pentecost. 

Q. How did our Lord appear to the two disciples who 
went to Emmaus? 

A. He fell into their company as a stranger, while they 
were conversing of him on the road, and asked them what 
was the subject of their conversation; and why they were 
sad? To whom one of them, Cleopas by name, said, "art 
thou only a stranger in Jerusalem, and hast not known the 
things which have come to pass there in these days? 

Q How does he reply? 

A. He asks, what things? And they go on to give an 
account of the condemnation and death of Christ, and the 
report of his resurrection, and how they had trusted in 
him as the redeemer of Israel. He then said to them, 
"O fools and slow of heart to believe all that the prophets 
have spoken! Ought not Christ to have suffered these 
things, and to enter into his glory?" He then led them 
through their scriptures to show them the things concern- 
ing himself. 

Q. In what way did he at length make himself known 
to them? 

A. When they drew nigh to Emmaus he seemed dis- 
posed to go further, but they constrained him to tarry 
with them, continuing doubtless his wonderful discourse; and 
yet they did not know T him, till "he took bread, and blessed it, 
and gave unto them, when their eyes were opened, and they 
knew him, and he vanished out of their sight."" It does 
siot certainly appear, whether he now gave them the re- 



244 

semblance, of what they had so often seen him 'do, or 
whether the words he used plainly showed who he was. 
The thing was however done in such a manner as to leave 
no doubt on their minds; and so they reported to the dis- 
ciples. 

Q. What was the effect of this unexpected meeting 
with Christ? 

A. His instructive conversation, and the peculiar man- 
ner in which he made himself known to them, ga-ve such 
a mixture of joy and surprize, that they knew not what 
to say; and could only express their ecstacy and wonder, 
both on account of his conversation and company. "Did 
not our hearts burn within us, while he talked with us by 
the way, and while he opened to us the scriptures! "What 
a meeting with Christ did these favored disciples enjoy! — 
It reminds us of what St. Paul says to the Hebrews, Chap. 
13, 2; "Be not forgetful to entertain strangers; for thereby 
some have entertained angels unawares." Here was more 
than an angel visitant. It was the Lord of angels. 

Q What does this show us? 

A. It shows, that these persons, but one of whom is 
even named, obscure as they are among the christians, 
were precious disciples of Jesus, or they would not have 
received such a favor from him. It also leads us to infer, 
that some obscure believers will be found at last to have 
lived nearer to heaven, than many who have been eminent 
in the church of Christ; and they will be more precious 
Jewels in his crown, "in the day when God shall judge 
the secrets of men by Christ Jesus," Rom. 2, 10. 

Q. What did these disciples do after Jesus left them? 

A. They finished, or left at once* their business at the 
village, and rose up the same hour and returned to Jeru- 
salem; and although this place was seven miles from it, 
they returned with such speed as to meet the eleven the 
same evening who were gathered together. And after the 
eleven had told them,, "the Lord is risen indeed, and hath 
appeared unto Simon," they also related of themselves, 
how they had seen the Lord; and what things were done 
in the way, and how he was known of them in breaking 
of bread This account of the two disciples going to 
Emmaus is recorded by Luke only. 

Q. For what did such a concurrence of events and tes- 
timonies concerning the resurrection of Christ, prepare 
them ? 



245 

A. For his appearance to them in the evening, while 
they were conversing on the subject. And probably soon 
after the two disciples from Emmaus had arrived, Jesus 
appeared in the midst of them, and said, "Peace be unto 
you." But they were terrified and affrighted, as if a spirit 
had appeared unto them. 

Q. How did he satisfy them? 

A. He spoke gently to them, and said, "Why are ye 
troubled?- and why do thoughts arise in your hearts?" 
And then he showed them his hands, and his feet, and per- 
mitted them to put their hands upon him for their full satis- 
faction. In short he gave them the same evidence that this 
was now their risen saviour, that they had of his having 
been with them before he died — the evidence of every one 
of the senses, exercised in their personal intercourse with 
each other. 

Q. How shall we account for their slowness to believe 
in his resurrection? 

A. Their former misconceptions of what he had said to 
them on this subject, and the misteri0us na'ure of it, in their 
depressed state of mind, growing out of a!l the strange 
circumstances of his trial and crucifixion, were peculiarly 
calculated to create doubt and perplexity. They had be- 
lieved in his divinity; but now a cloud was thrown over it. 
They well knew his affection for them; but now he seemed 
to have gone from them forever. And how were they to 
sustain themselves in that cause, in which he himself had 
fallen a sacrifice? Nor had they yet been made to under- 
stand how or when he would return to them, even if he 
had risen. Things must necessarily stand thus, till another 
face was put upon them by a full and decided proof of his 
resurrection It is not to be wondered at therefore, that 
the disciples should receive the fact of Christ's resurrec- 
tion, with the most scrupulous caution. 

In this state of mind, what did Thomas say of the re- 
port, that the risen Jesus had been seen by some of the 
disciples? 

A. He said he would not believe, unless he put his fin- 
ger into the nails, and thrust his hand into his side.— 
This was unreasonable incredulity, against all that Christ 
had said to them while he was with them; and ail that 
others had reported, who had actually seen him after his 
resurrection. And yet doubtless, he held this feeling some- 
what in common with them all before they had seen him. 
21* 



How did Christ treat Thomas, when after eight days 
he met the disciples a second time, Thomas being with 
them? 

A. He said to him frankly, without upbraiding him; 
Thomas reach hither thy finger, and behold my hands, and 
reach hither thy hand, and thrust it into my side; and be 
not faithless, but believing." When Jesus had thus quoted 
his very words, and shown him how intimately he knew 
his heart, his soul was enlightened, and his unbelief was 
taken away, and he exclaimed in the language of a true 
disciple, "My Lord, and my God." To which Christ re- 
plied as a gentle reproof to Thomas; and an encouraging con- 
solation to all in after ages. "Thomas, because thou hast 
seen me, thou hast believed. Blessed are they who have 
not seen, and yet have believed." John only has recorded 
this second appearance of Christ to the disciples, and this 
account of Thomas. 

Q. When, and under what circumstances, was the third 
appearance of Christ? 

A. This, also is recorded by John only. At the sea of 
Tiberias, or Galilee, he appeared to seven of them, among 
whom were Peter and John. They had been fishing through 
the night, and taken nothing. In the morning Jesus stood 
on the shore and said "children have ye any meat?" They 
answered no. And he said, "cast the net on the right 
side of the ship and ye shall find." No sooner had they 
done this, than they enclosed so great a multitude of fishes, 
that they were not able to draw the net. John now per- 
ceived that it was Jesus who had spoken to them, and sug- 
gested it to Peter and he immediately girt on his fishers- 
coat, and cast himself into the sea, and they drew the 
fish all safe to land And none of them dared as yet "t< 
ask him who art thou, knowing that it was the Lord/' 

Q. What did they find on coming to land? 

A. They found a fire, and fish laid thereon, and bread. 
And Jesus said to them, bring of the fish which ye have 
caught, and come and dine." And then he gave them bread 
and fish; yet it does not appear that he ate with them as he 
had done before. t 

Q. What is here recorded, which gives great interest to 
this appearance of our Lord? 

A. His affectionate conversation with Peter; in which 
he puts the question to him by name. "Simon, son of 
Jonas lovest thou me more than these?" Peter answered. 



247 

4i yea Lord, thou knowest that I love thee." But he is now 
too sensible of his frailty to answer the other part of our 
Lord's question, "more than these." Jesus then said to 
him, "feed my lambs.*" There is something in this conver- 
sation with Peter, handed down to us by the beloved 
disciple who was present, which makes it one of the most 
precious remembrances of our Lord. As if it had been 
the chief object of this visit, he repeated the question to 
Peter, a second and third time; "Simon, son of Jonas, lovest 
thou me?" Both times Peter gave his answer as before. 
But the third time the Lord put the question to him, he 
was grieved because he had asked him a third time if he 
loved him; and he said, "Lord thou Knowest all things, 
thou knowest that I love thee." And both these times, 
the Lord added "feed my sheep." How solemn, and how 
affecting; especially to Christ's ministers who have srone 
astray? Probably Peter did not distinctly perceive before 
the question was put to him the third time, that it had a 
manifest, but delicate reference, to his having three times 
denied his Lord; and that, out of compassion, he had not 
after the first question, added the words "more than these;" 
which seem to refer to his high expressions of confidence 
in the prospect of danger; and which he so ignobly lost 
in the hour of trial. 

Q. What more does our Lord say to Peter? 

A In allusion to the manner cf his death Christ says to 
him; "Verily, verily, I say unto thee, when thou wast 
young, thou girdest thyself and walkedst whither thou 
wouldst; but when thou shalt be old, thou shalt stretch 
forth thy hands, and another shall gird thee, and carry thee 
whither thou wouldst not." This seems to be an allusion 
to Peter's death by crucifixion. And as far as we recol- 
lect, he was the only one of the apostles who was crucified. 
There is a tradition of him, that because he deemed it too 
honorable to die in the same manner his master had done, 
he requested that he might be suspended upon the cross 
With his feet upwards, which was granted to him; a cir- 
cumstance which probably shortened the time of his suf- 
fering. 

Q. When Christ had said this to him, he added, "follow 
me." And what did Peter ask concerning John? 

A. Peter, turning about and seeing the disciple whom 
Jesu> loved, and who leaned on his breast at supper (cir- 
cumstances which this evangelist loved to notice, although 



us 

he modestly refrains from the mention of himself by name) 
said, u Lord, and what shall this man do? n And Christ re- 
plied, "if I will that he tarry till I come, what is that to 
thee? Follow thou me." This originated a report con- 
cerning that disciple, that he should not die, although our 
Lord did not say this. 

Q. How does John conclude his gospel? 

A. He concludes it with the same reserve as all the 
rest have done, with regard to the mention of his own 
name; although he says ot himself by Way of reference; 
this is the disciple who testifieth these things, and wrote 
these things. And lie ends his gospel as if it was intended 
to be the last of them; intimating that it was never de- 
signed that all the transactions and circumstances in the 
life, death, and resurrection of our Lord should be recorded, 
even with all the additions which he himself had made to 
those who wrote before him 

Q What other appearance of Christ to the disciples, is 
there besides these three mentioned by John? 

A. His fourth appearance to them was in a mountain in 
Gaiiiets by appointment; of which he had spoken to them 
before he suffered This meeting is expressly noticed by 
Matthew; and the mountain is supposed to be mount 
Tabor, near the sea of Galilee, where our Lord was trans- 
figured And that this was the time when u he was seen of 
more than five hundred brethren at once." J Cor. 15 6. 
Here it is said, that some doubled — thai is of those who had 
not seen him before, and while they saw him at a distance. 
As this is the only appearance of Christ by appointment, 
all the others may be referred to it as preparatory; and 
therefore it must have been near the time of his ascension. 

Q,. Was there any other meeting of Christ with his dis- 
ciples? 

A. By comparing the evangelists, it would seem, that at 
this meeting in Galilee, there was an appointment of 
another meeting at or near Jerusalem, just before the as- 
cension, and preparatory to it. And that after this the 
apostles did not separate, but went directly from Galilee 
to this place of appointment. A comparative view of 
Matthew and Mark, would lead one to suppose, either 
that they do not notice this last meeting at all, or, that 
they considered this last meeting, and that in the mountain 
in Galilee, as one and the same continued; and on the 
ground, that it was a continuation or adjournment of the 






249 

Galilee meeting, the evangelists may be most satisfactorily 
harmonized. Luke notices this last meeting expressly in 
the Acts, Chap. 1 3. 4. "To whom he showed himself 
alive after his passion, by many infallible proofs, being 1 seen 
of them forty days, and speaking of the things pertaining 
to the kingdom of God. And being assembled together 
with them, commanded them that they should not depart 
from Jerusalem, but wait for the promise of the father, 
which saith be, ye have heard of me." Which compare 
with his gospel, Chap. 24, 44, and to the end. 

Q. What account do the evangelists give us of Christ's 
ascension? 

A. Matthew and John do not mention it at all. Mark 
only generally — "so that, after the Lord had spoken unto 
them (the disciples) he was received up into heaven, and 
sat on the right hand of God." Luke is more particular, 
"and he led them out as far as Bethany, and he lifted up 
his hands and blessed them; and it came to pass that while 
he blessed them, he was parted from them, and carried up 
into Heaven. And they worshipped him, and returned to 
Jerusalem with great joy, and were continually in the tem- 
ple praising and blessing God, Amen." This account of the 
ascension is very similiar to that which he has repeated m 
the Acts, to which we refer. 



THE ACTS OF THE APOSTLES. 



Q, How is the book called the Acts of the Apostles t» 
be considered in relation to the gospels? 

A. The writer himself considered it as an appendix to 
his gospel, which he calls, " the former treatise." They 
are both addressed to the same person; and he begins 
with the Acts, where he left off in the gospel. Without 
the Acts, at least without the two first chapters, in which 
we have an account of the ascension of Christ, of the 
filling up of the Apostolic College, and of the descent of 
the holy spirit on the day of Pentecost, there would be an 
evident want of finish, as to the first establishment of Chris- 
tianity itself. 

Q. Where' and at what time, did Luke write the Acts 
of the Apostles? 

A. As Luke was with St. Paul in his voyage to Rome, 
and during his first imprisonment there, something more 
than two years, which began not far from the middle of 
Nero's reign of sixteen years (from fifty-one to sixty-seven) 
he probably wrote both his gospel and the Acts at Rome, 
duringthat imprisonment, under the eye and approbation of 
St. Paul. This supposition would date them both, say, from 
sixty to sixty-two. The supposition is sustained among 
other things, by two considerations: First, that at no 
other period could they have had so good an opportunity 
to write them, or so strong inducements to do it. Second, 
that the history of the Acts ends abruptly, as if it ended 
with their confinement, and was intended to be continued 
at another opportunity. During this same period the apos- 
tle wrote several of his epistles. 

Q. How were these two books of Luke received in the 
churches? 

A. Neither the genuineness nor the authenticity of either 
of them has ever been disputed They were among the 
other gospels, received as one book, but they have been 
divided for convenience; and for the sake of bringing the 
four gospels together. 



251 
CHAPTER I, 

The address to Theophilus; Christ appears to his disciples and instructs 
them concerning his kingdom; and -commands (hem not to depart 
from Jerusalem, hot to wait for the holy spirit; he asce ds to heaven 
in their sight; the apostles with others continue in prayer al Jerusa- 
lem; Peter calls upon them to supply the place of Judas; and Mat- 
thias is chosen. 

Q. How does Luke begin the Acts? 

A. After an introductory address to Theophilus, sup- 
posed to be an assumed name of some concealed friend, 
perhaps about the court of the Roman Emperor, he begins 
by a summary reference to his gospel, which this friend 
had seen, in which he says he had given an account of 
what Je^us had done and taught from the beginning, "till 
the day in which he was tab n up." And he states what 
is not to be found in any of the gospe's, that Jesus remained 
with his disciples, that is appeared to them at different 
times during iorfy days after his resurrection, "speaking 
of the the things pertaining to the kingdom of God." 

Q What did Jesus say to his disciples at this last meet- 
ing with them just before his ascension? 

A Luke had stated in the close of his gospel, and he 
here repeats it, as has been noted before, that Jesus com- 
manded them not to depart from Jerusalem, but to "wait 
for the promise, which saith he ye have heard of me. 
For John truly baptised with water; but ye shall be 
baptised with the holy ghost, not many days hence " As 
they were indeed most wonderfully baptised by this spirit, 
about one week after. 

Q. What did the disciples now ask of him? 

A Whether he would at that time "restore again the 
kingdom to Israel?' 1 How strongly were they inclined to 
look for a civil dominion under the reign of the Jewish 
messiah. He however only gently chides their miscon- 
ception, saying, "it is not for you to know the times or the 
seasons, which the father hath put (kep<) in his own power. 
But ye shall receive power, after that the holy ghost is 
come upon you." Ye shall then understand the nature of 
my kingdom, and, "be witnesses unto me, both in Jerusa- 
lem, and Judea, and Samaria, and unto the uttermost part 
of the earth " 

Q. What followed upon this discourse? 

A. The ascensi n of our divine redeemer from mount 
Olivet, one of the greatest events which our world has ever 



252 

witnessed. With hands lifted up in blessing his disciples, as 
hnlt- has stated in his gospel, he went up visibly before 
then, towards heaven, probably with his hands still extended 
and yet blessing them, till a cloud received him out of 
their sight. And while they looked steadfastly towards 
heaven as he went up, behold two men stood by them in 
white apparel, which also said, u ye men of Galile, why 
stand ye gazing up into heaven? This same J* sus which 
is taken up from you into heaven, shall so come in like 
manrif r as ye have seen him go into heaven." 

Q Where did the disciples go after this? 

A They returned to Jerusalem, and with others, about 
an hundred and twenty in all. retired to an upper private 
room, and there continued with one accord in prayer and 
stfpplication, with Mary the mother of Jesus and his 
brethren, till the day ot pentecost; and in preparation for 
that event, to which they were now looking in a prayerful, 
and most earnest expectation. 

Q What is said of the dreadful death of Judas? 

A His death is here referred to by Peter as attended by 
a shocking incident not noticed by any to the evangelists — 
that he fell headlong from the place were he was suspended, 
so as to burst asunder his body by the fall, and let out his 
bowels, to make the end of his treachery the more striking. 
How solemn is the thought, that one who had lived so near 
the saviour through his w T hole ministry, should fall away, 
and finally perish in such an inconceivably horrible and 
shameful manner; probably before Christ himself had died. 
While the poor thief on the cross, lived long enough to be 
saved by him, that he might go to that paradise which 
Judas was never to see "O the depth of the riches, both 
of the wisdom and knowledge of God! How unsearcha- 
ble are his judgment, and his w r ays past finding out!" 
Rom 11. 33. 

Q. How may we understand what is said, of this 
man's having purchashed a field with the reward of in- 
iquity ?" 

A. The difficulty arises from the fact, that he gave 
back, or threw down in the temple, the thirty pieces of 
silver, the price of his treachery; and therefore could not 
have purchased a field with them, unless it be supposed 
that he madr a bargain for this field, to be paid for with 
the money, which in a fit of desperation he had ihrown 
down in the temple. The question is however satisfac- 



253 

torily answered by reference to Matthew .27. 6. 7. 8. 
"And the chief priests took the silver pieces and said, it is 
not lawful o put them into the treasury, because it is the 
price oi' blood, and they took counsel and bought with 
tht ai the potter's field to bury strangers in. therefore that 
lie: j as called (aceldama) the field of blood unto this day." 
Thus Judas was itistrumently the purchaser of this field; 
ibi i was purchased "with the reward of his iniquity.' 5 ' 
Q, In what manner did they supply the place of Judas? 
A Peter alter relating the awful manner of his death, 
and after refering totiie scriptures concerning his dreadful 
end, stated, that of those who had been wuh them all the 
time that the Lord Jesub had been in and out among them, 
from the baptism of John to the day that Christ was taken 
up, "must one be ordained to be a witness with us of his 
resurrection.'" And they named two persons, Joseph and 
Matthias, whom they knew to be qualified (wiio were pro- 
bably of the seventy,, many oi whom doubtless had nearly 
the same intimacy with Jesus as the twelve disciples;) and 
then by prayer and casting of iots, left it io the Lord to 
decide between them, whereupon Matthias was chosen, 
and numbered with the eleven apostles. 
Q What does this case show? 

A This manner of filling up die apostolic college shows 
the nature of the office — that it was a miraculous office. — 
And therefore, that the apostles could have no successors 
by human appointment, because an apostle must have an 
appointment directly from Christ as one sent immediate)) by 
him, which the name itself imports; then how could any 
individual, or convention, or conclave, afterwards make 
an apostle? And so it appears, that St. Paul was called 
expressly and immediately by Christ himsell as an apostle 
extra; for he styles himself the last of them. 'Last of all, 
he was seen of me also, as of one born out of due time." 
1 Cor. 15. 8. 

Q How are we to understand the words, "must one be 
ordained? 1 ' 

A. They carry a strong intimation; that Christ himself 
had suggested the necessity of filling up their number, at 
soine of his appearances to them, during the forty days, in 
which St Luke says he was with them, 'speaking of the 
things pertaining to the kingdom of God." tt is noi how- 
ever necessary to sustain this supposition; as the spirit 
would give them wisdom, sufficient for so great an occasion. 



254 
CHAPTER II. 

'ike day of Pentecost; the holy spirit comes upon the disciples like a 
mighty wind; * loven tongues of fire are seen upon them; and they 
spPrik in aii the languages of those present from different nations; 
Peter r'ep.n sents 'ft as ihe fulfilment of Joel's prophecy; he asserts 
that all this was from the spirit sent down by Jesus whom they had 
crucilied, and who was raised from the dead; they are pricked in heart, 
and enquire what they shall do; three thousand are converted; mira- 
cles are wrought; the disciples are joyful, and have all things in com- 
mon. 

Q. How was this memorable day of Pentecost opened? 

A. "When the day of Pentecost was fully come;" or as 
soon as it was fully day-light; for the Jewish calendar be- 
gan the day the evening before, "they" that is the hundred 
and twenty before mentioned, "were all with one accord 
in one place. Not in the same private room where they 
had been together praying for this day, hut probably in one 
more public and accessible, and doubtless in a somewhat 
organized meeting, in which the aposiles of course took 
the lead, and Peter presided. This hundred and twenty, 
are here supposed to be chiefly those who had followed 
Jesus from the meeting in Galilee, and who had been wit- 
nesses of his ascension. Most of the five hundred who 
saw him in Galilee, and of the seventy, with others, amount- 
ing to many hundreds of his disciples were scattered abroad 
through the country; some of whom, may have been in situ- 
ations not yet to have heard any thing of his resurrection. 
We should therefore, beware of thinking that the friends 
of Jesus at this time were so small a number as one hun- 
dred and twenty. 

Q. What wonderful event, showed the presence of the 
holy spirit? 

A They were ^baptised with the holy ghost" as Jesus 
had said to them not many days before. For as soon as 
they were organized, perhaps while they were in the 
opening prayer, "suddenly, there came a sound from hea- 
ven as of a rushing mighty wind, and it filled all the house 
where they were sitting. And there appeared unto them 
cloven tongues, like as of fire, and it (one) sat upon each 
of them, and they were all filled with the holy ghost, and 
began to speak with other tongues as the spirit gave them 
utterance.''' The meaning here seems to be, that one of these 
cloven, or forked tongues, the divided form of which de- 
noted the variety of the gifts of utterance, rested upofl 



255 

each one of the company; or more probably first on the 
apostles, and then on others as the spirit moved them to 
speak. 

Q. What was the immediate effect of an event so extra- 
ordinary? 

A. The report of it soon spread in the city, and collected 
together a multitude; among whom were the strangers then 
at the feast of Pentecost, belonging to every nation from 
Persia to Egypt. And when all these came together, the 
Apostles were able to speak to them in their several lan- 
guages, which could not have been less than tenor twelve. 
And they were all amazed at these wonderful things, inas- 
much as the Apostles were known to be unlearned Gali- 
leans. 

Q. How did Peter reply to those who supposed they 
might be drunken? 

A. He said, "these are not drunken as ye suppose, 
seeing it is but the third hour of the day, (w r hich is our 9 
o'clock,' A. M.) This remark need not be understood to 
be invidious, as it was probably made by some who did 
not understand the languages spoken to others. It seems 
indeed by the sequel, to have been rather the language of 
astonishment, than that of opposition. 

Q How did he open the preaching of this day? 

A. He adverted to the prophecies which expressly 
pointed to it. " I will" saith God, "pour out of my spirit 
upon all flesh, and your sons and your daughters shall pro- 
phecy, your young men shall see visions, and your old 
men shall dream dreams" — "and I will show wonders in 
heaven above, and signs in the earth beneath" — "and it 
shall come to pass, that whosoever shall call on the name 
of the Lord shall be saved." 

Q. What peculiar application had these prophecies? 

A. They were shown by Peter to have a direct refer- 
ence ^ to the miraculous events which accompanied the 
deatfe and resurrection of Christ — such as the darkness, 
the rending of the veil of the temple, the earthquake, the 
opening of the graves, and other portentous signs; and 
then especially to this wonderful manifestation of the holy 
ghost; all evidently calculated to prepare the minds of men 
for those displays of divine grace which were afterwards^ 
so conspicuous. 

Q, What account does the history of the day give us of 
Peter's first sermon? 



256 

A. After the foregoing comparison of prophecy with 
well known recent events, he introduces his discourse 
with this solemn appeal, "Yemen of Israel hear these 
words;" he then goes on to narrate shortly, the life of 
Christ, the manner of his death, and his resurrection by 
the almighty power of God; to whom he applies the pro- 
phecy of David their good king concerning Christ, in 
whom they all professed to believe "that his soul was not 
left in hell, neither his flesh did see corruption." 

Q. How does Peter further # open the labors of this 
eventful day? 

A. The way being prepared, he sets before them naked- 
ly, the doctrine of the resurrection, \ Inch was the principal 
theme of the first preachers of the gospel — the greatest 
fact that had ever taken place; and without which, the 
whole life and death of Christ would stand for nothing as 
a ground of hope. " This Jesus hath God raised up, where- 
of we all are witnesses" 

Q W hat does he now set forth as the consequences of 
the resurrection? 

A. He says, " therefore being by the right hand of God 
exalted, and having received of God the father, the promise 
of the holy ghost, he hath shed forth this which ye now 
see and hear. For David is not ascended into the heavens, 
but he saith himself, the Lord said unto my Lord, sit thou 
on my right hand, until I make thine enemies thy foot- 
stool. Therefore let all the bouse of Israel know assured- 
ly, that God hath made that same Jesus whom ye crucified, 
both Lord and Christ." 

Q. What was the point of this discourse which cut them 
io the heart? 

A. It was the union of these two great facts; the resurrec- 
tion of Jesus, which Peter now affirms directly and open- 
ly in this vast assembly, and in the face of those who had 
taken so much pains to conceal and contradict it — and the 
crime of having crucified the Lord of glory, which he now 
charges home upon them ''God hath made that same Je- 
sus whom ye crucified, both Lord and Christ" Now when 
they heard this, they were pricked in their heart, and said 
to Peter and the rest of the Apostles, men and brethren, 
"what shall we do?" 

Q. What did they direct them to do? 

A. They urged them to repent, and be baptised every 
one of them, in the name of Jesus Christ for the remission 



2al 

of sins, that they might "receive the holy ghost. 5 ' They 
brought their hearers at once to the very essence of the 
gospel — faith in a crucified and risen saviour, and repen- 
tance towards God; the genuine exercises of which were 
connected with all the outward privileges, and inward 
blessings of the covenant of grace; both to them, and to 
their children, and as many as the Lord should call, 
whether Jews or Gentiles. 

Q. What, was the effect of this preaching? 

A. It was astonishingly great. For there were added 
to the church on that day, about three thousand souls, "who 
gladly received the word of God, and were baptised." — 
We ought however in candor to say here, that it is not ne- 
cessary to contend that they were aM baptised on this day. 
For although there were so man| converted on this day, 
they may have been baptised at the earliest cpi 
seasons afterwards. 

Q. Must we suppose that all this was the effect of Pecer's 
preaching? 

A. No. Those who were converted doubtless addres- 
sed themselves to all the Apostles, and in the course of the 
day to others of the company, a>)d to one another, saying, 
"men and brethren what shall we do? 1 ' The specimen 
given of Peter's discourse, is record enough to show us 
what were the addresses of all the others. Not the Apos- 
tles only, but also all the brethren, were engaged on this 
occasion, in warning, teaching, and comforting the anxious 
enquiries — a scene more solemn and interesting, than any 
which had occurred from the beginning of the world. 

Q. Can we realize how great this day -was? 

A. it is not easy to form any adequate conception of it. 
Nor can it ever be repeated. Some of the opening scenes 
of the millenium may surpass it in the extent, of their oper- 
ations; when nations are to be born in a day. But there 
will forever be a novelty and grandeur, peculiar to this 
first establishment of Christianity under the miraculous in- 
fluences of the holy spirit, sent down by the risen Jesus, 
who had been so lately despised and crucified by his own 
countrymen, at the very city where these triumphant ex- 
hibitions of his grace were now manifested; and upon the 
very persons who had been concerned in this condemna- 
tion 

Q. Let us for a moment look at this novelty. How does 
it appear? 

9.9.* 



A. Here is now an entirely new state of things; and the 
contrast is wonderful. The disciples had seen him whom 
they had followed with undoubting confidence as the son 
of God and saviour of the world, quietly give himself up 
to the power and malice of his enemies, and leave them to 
be scattered abroad. This was truly a season of great 
darkness, and almost hopeless despair! But he now had 
risen from the dead and commissioned them anew. And 
after having been with them from time to time during forty 
days, he had ascended to heaven before them in a manifest 
form; and they had an angel's word, that he would in like 
manner come again at the last day, to judge the world — 
To day, his promises and predictions in all their ful- 
ness, began to be made good to them; and they saw evi- 
dently how the gospel kingdom was to triumph over the 
powers of darkness. 

These powerless and illiterate men, who had been afraid 
to show themselves openly at the trial and crucifixion of 
Jesus, and who even after his resurrection, did not deem 
it safe to meet in any public place, now stood forth in the 
midst of Jerusalem; and in the face of those who had con- 
demned him; they proclaimed aloud his resurrection, and 
that the belief of it was essential to salvation. And such 
was the power of that conviction which they carried to the 
hearts and consciences of their hearers, in the conversion 
of thousands- — such was this astonishing display of divine 
influence, that the Jewish rulers themselves were over- 
awed by it, and dared not move a finger against them. 

There was then, this threefold evidence of the divine 
mission of Jesus — the testimony of the w itnesses present, 
to the fact of his resurrection — the effects, which now 
followed so conspicuously — and this also, that the most 
powerful of the Jewish leaders, whose whole character 
was at stake upon sustaining the denial of the resurrection, 
did not attempt it; which they certainly would have done, 
if the evidence had not been entirely overbearing, and un- 
questionable. Often since that day, has the gospel shown 
its enemies, that this "threefold cord is not easily broken." 

Q. What shall we say of the grandeur of this day? 

A. Here was not indeed the drying up of the sea for 
the delivernace of a nation. Nor was it such an exhibi- 
tion of power to the senses of men, as the thunders and 
iires of Sinai. But there was a moral grandeur in the scenes 
of this day, which never has been equalled. Jesus, who 



269 

had just now died so ignominiously, and laid all the splen- 
dors of his life and miracles in the grave, had risen, never 
more to die. And had manifestly endowed his disciples 
with all the miraculous gifts and qualifications necessary to 
open the new dispensation of life and immortality; and lay 
the foundation of a gospel church which should one day fill 
the whole earth. 

The very watch, which the Jews had set over the se- 
pulchre — the sealing of the stone— the story invented to 
conceal the fact of the resurrection of Jesus— his several 
appearances after his resurrection — and to more than five 
hundred brethren at once — and finally his ascension to hea- 
ven in presence of many of the same witnesses who were 
now present, all conspired with these manifestations of the 
holy spirit, to set the divine power of the gospel, above all 
opposition. Such indeed was the accumulated evidence 
now embodied, and the amazing success of the first preach- 
ing of this blessed gospel, that it would seem as if God 
had summed up all he had done from the beginning of the 
world, to set forth his own character, and that of his son 
Jesus Christ, with a view to bring men under a new moral 
government for the peace and happiness of the world. And 
this would be the fruit of the gospel of Christ, if it could 
have its full effect upon the minds of men. Thus the first 
converts, "breaking bread from house to house, did 
eat their meat with gladness and singleness of heart, prais- 
ing God, and having favor with all the people; and the 
Lord added to the church dailv such as should be saved." 



REFLECTIONS, 

In a review of the foregoing, it is impossible to overlook 
the origin and importance of the new testament sabbath. 
As the christian sabbath is well known to have been 
founded upon the faetiof our Lord's resurrection, it is deeply 
interesting to mark its origin and growing solemnity, till 
its full establishment in the apostolic age. In proportion 
as the connection of the resurrection with the whole new 
testament became manifest, so the new sabbath grew in 
importance. We io not indeed find, either that Christ him- 
self suggested it, or that his Apostles authorized it by any 
formal decree; yet it is very obvious, that Christ's treat- 
ment of the Jewish sabbath, may fairly be construed into 
an intimation of it. And it i* more than an intimation, that 
he appeared to his disciples on the evening of the 
day of his resurrection, and not again until the return 
of the hrst day of the week, and that he never met them 
on any other day, so far as we know. For it is mere than 
probable that his ascension, and certain, that the Pentecost, 
was on this day. 

Luke states that our Lord was seen of his disciples du- 
ring forty days after his resurrection, which taken as a 
round number, would bring his ascension one week beiore 
the Pentecost. That this was on the first day of the week 
is evident, for it was fifty days from the second or great 
day of the feast, (the day of the Jewish sabbath) exclu- 
sive; or fiity days from the first day of the week, (the day 
of the christian sabbath,) inclusive. The Pentecost, ob- 
served by the Jews at this day, is memorable for three great 
events — the giving of the law on Mount Sinai — the resur- 
rection of Jesus — and the descent of the spirit upon the 
infant church of Jerusalem. The facts, that our Lord had 
at sundry times met his disciples on this day, and last of all, 
that on this day he had sent down the spirit in such a won- 
derful manner to establish his gospel church, would natu- 
rally lead to its observance as an Apostolic institution,- 






261 

And however inexpedient an early attempt might have been 
to settle it as such among the Jewish converts, yel in due 
time it would com') to be perpetuated, and sanctioned by 
the Apostles, and the church, as a memorial of Christ's 
resurrection, and a divine institution. 

There are manifest reasons however, why Christ himself 
did not in his lifetime expressly allude to this memorial of 
his resurrection- And his silence on the subject, after his 
resurrection, maybe accounted (or on the same reasons that 
probably influenced the Apostles not to make any express 
decree concerning it — that it was inexpedient, on account 
of the Jewish converts, especially of those in the land of 
Israel, with whom their education, and customs, and the 
whole frame of society, would operate against such a 
change while the temple-woishp and its appropriate rites 
remained. 

Thus we trace the origin of the christian sabbath, as a 
change from the Jewish seventh day sabbath to the first 
day of the week, which history shows us to have been 
observed from the time of the Apostles. And while the 
origin of it is very apparent, the history of its beginning 
and progressive adoption as a sabbath, is equally obscure. 
So that as a divine institution, it stands ultimately upon 
the example and sanction of the inspired Apostles, with 
whom the great head of the church left the care and final 
settlement of this, and many other things appertaining to his 
kingdom. Nor is there any reasonable objection to this Apos- 
tolic authority, as a foundation of the divine institution; other 
than that which would go against the sacraments them- 
selves. Since both these; one, as to the proper subjects 
of the ordinance, (baptism) the other, as to the rights of 
communion, (the table) rest entirely upon this foundation. 
For the evidence of an Apostolic sanction of these institu- 
tions, we are chiefly dependant upon early ecclesiastical 
history, although as to the sabbath, two of the Apostles 
themselves are supposed to have expressly noticed it. — 
The great Apostle to the Gentiles, when writing to gen- 
tile christians among whom the christian sabbath was pro- 
bably first observed as such, I Cor. 16, 2, says, "on the 
first day of the week, let every one of you lay by him 
in store"" — a charity collection for the saints — the same or- 
der which he says he had given to the churches ot Galatia. 
And St. John the divine is still more explicit in his Rev, 
1 ? 10, written about forty years afterwards; who speak- 



262 

lag of the christian sabbath as by this time a settled insti- 
tution, says, '■'■I was in the spirit on the Lord's day, and 
heard behind me a, great voice as of a trumpet, saying, / am 
•Alpha and Omega, the first and the last" 

Now it is natural to suppose, that when the churches 
should come fully to understand this subject, and to see 
how much better was the dispensation of the gospel, than 
that of the law, they would of course adopt the christian, 
as a substitute for the Jewish sabbath. They did adopt 
it, as the era of a new moral creation — a memorial far 
more glorious than that of the creation of the world. St. 
Paul allude* to this comparison, Heb. 4, 10, speaking of 
Christ, who had "ceased from his own works, as God did 
Jrom his." 

It is highly unfortunate, that not only unbelievers, but 
some christians, have fallen into the mischievous error, 
that the change of the day from the seventh to the first, 
takes the institution out of the Decalogue, and that on this 
ground, the sabbath is a day of christian accommodation; 
not binding upon us, either as to its perpetuity, or holi- 
ness. The basis of tills error seems to be a misconception 
of the Decalogue; as if the ten commandments contained 
something more, or less, than the moral law, and were not 
unchangeable as constituents of the divine government. — 
And yet the ten commandments do contain the whole mor- 
al law, and nothing else; every part of which is unchang- 
able and perpetual. The christian/irsf day in place of the 
Jewish seventh, is therefore a change of the memorial only, 
in relation to a new dispensation under the same constitu- 
tion of the divine government, but it implies no change of 
the commandment to which the memorial belongs, any more 
than of the government itself under which the change was 
made — the substance being still retained, which is a devo- 
tion of one seventh part of time to God. That this is trie 
essence of the fourth commandment, is demonstrable from 
another consideration. Under no institution of the sab- 
bath, can any two persons indifferent longitudes, keep it in 
precisely the same division of time. Nor is this at all 
material to its import, which is spiritual devotion — a spirit 
of holiness. As it was under the old testament, so it is 
under the new, the mother and bosom of all other religious 
institutions; and without it Christianity itself could not be 
sustained. It was instituted in paradise before the fall, 
and is now the fairest of its remains, and the best resem- 



'263 

blanee of that which is • come; as every experimen- 
tal christian finds it, when he is "in the spirit on the Lord's 
da;," and hears the voice behind him, saving, this is the 
way to heaven The christian sabbath has been the birth 
day of many conveits -nee the day Of Pentecost, and it 
W-] 11 he greatly distinguished as such, in the tuture harvests 
oi Zidn, before her miiiemal glory shall be fully ushered in. 

The importance of the resurrection of Christ and its relation to 
the whole body of chrisihmity, shows what estimate we ought 
to put upon so great an event. 

Next to the question of the immortality ofthe soul itself,, 
and its future destiny in happiness or misery, is that ofthe 
resurrection of the body; and this question is settled for- 
ever by the resurrection of Christ. For although he was 
not in the order of time, the first that ever rose from the 
dead, yet since he as the author of it, is the resurrection 
and the life, his own resurrection puts the seal upon this 
great doctrine, and makes the christian death only a sleep 
in Jesus. He is therefore justly styled the first truits of it. 
"But now is Christ risen from the dead, and become the 
first fruits of them that slept." We see then, why the 
Apostles and first preachers of the gospel laid such stress 
upon this fact. While our Lord lay in the grave every 
thing hung upon it; and his rising from the dead was a di- 
vine sanction of his whole character and mission It was 
such a triumph over his enemies, such a confirmation of 
the faith and hope of his disciples, such a leading truth in 
the opening of life and immortality, that while it left the 
stamp of divinity upon his gospel, it prepared the way for 
its establishment; so that when he had ascended on high, 
and sent down his spirit as in the day of Pentecost, the 
last great public seal was fixed upon his whole underta- 
king; and his disciples were under circumstances to s o 
forward with the gospel kingdom, in a manner which 
overawed their enemies, filled their friends with confi- 
dence, and gave to the glorious work of grace an amazing 
success. 

Peter therefore, and those who followed him, began 
with this great doctrine. They preached Jesus and the 
resurrection; as well they might, for his death tv,>uid 
be of no import without it. That this was the leading 
theme wherever they went with the gospel, appears both 



264 

from the Acts of the Apostles, and their Epistles. And Paul, 
in 1 Cor. 15,, is so filled with holy indignation again*! those 
who bad drawn this doctrine in question, that he resorts to a 
very unusual mode of reasoning to show their absurdity. 
He puts his argument upon a kind of inversion of the com- 
mon forms of illustration — as if by the supposition of these 
apostate reasoners, he would oppose inference to fact.— 
Now the resurrection of Christ was an independent tact, 
standing upon its own proof; and no argument within the 
range of common sense, could alter the fact itself. And 
yet he says, "But if there be no resurrection of the dead, 
then is Christ not risen" — "yea and we are found false 
witnesses of God; because we have testified of God, that 
he raised up Christ; whom he raised not up, if the dead 
rise not" He in effect says to them, "If you will be so 
unreasonable after all, as to oppose the belief of the gener- 
al resurrection, which so clearly follows from the fact of 
the resurrection of Christ, then you must set aside the fact 
itself, although it has been established by unquestionable 
and abundant testimony. 

No wonder that the Apostle should be impatient with 
those who would shake this foundation of the christian 
faith and hope. Yea even, if the gospel could stand with- 
out it, what a loss to the fulness of our hope! what a 
gloom; what a cloud would be thrown over the sick bed, 
and the grave of the dying christian! It is true undoubted- 
ly, that God could make his people happy in a future state 
without a resurrection of the body. But the doctrine is so 
natural, so well suited to our social relations in this life, 
and forms such a link of connection between the present 
and future world, that nothing could be more desirable, or 
comfortable to the believer in Jesus. This hope is justly 
styled, a lively hope. With this hope, we can follow up 
our ascended Lord to the eternal throne; and having dedi- 
cated to him, both our souls and bodies, as a living sacri- 
fice, we can transfer our whole persons into the new 
paradise of God, and by anticipation enter into the society 
of Abraham, Isaac, and Jacob, and the prophets, and 
Apostles, and martyrs, and all those "who through faith 
and patience are now inheriting the promises." 

But we must leave this endearing subject, with a single 
reference to the last day. O how comfortable' How 
animating the thought! — for ourselves, and our parents, 
and children, and christian brethern; that when the ArcK 



2G5 

Angel's frump shall awake the dead, our great Emman- 
uel, by i!,e word oHiis almighty pow-.-r, will collect die 
scattered elements of our bodies, from the earth, and from 
the sea and from the four winds of heaven, and bring them 
in the likeness of his own glorious form, into the kingdom 
has prepared for us, and for "all tkemalso that love 
his appearing" 

The true test of any interpretation of 4he holy scriptures is, 

"the analogy of faith;"* because this is in effect to moke them 

their own interpreters. 

Th< p t s "touchstone of orthodoxy," is 

made ;.-. ■, erroris^s fhtmsclves, who have so 

rarely arture from truth, that it 

would seem as it fajse opinions in religion, like other evils, 
loved to go in companies. 

Now as she gospels, with their appendix in the two first 
chapters of the Acts, bring into view the whole plan of 
salvation, and tii? establishment of the new testament 
church, they must of course contain ail the essentials of 
uess. And it is also of course, that among these will 
lund certain leading points of faith, such as — the lost 
condition of man — his recovery by a divine mediator-— through 
sanctificntion of the spirit, and beliej of the truth. 

Fir<: — It is self-evident tbajt this loss must be so great as 
to render a divine mterpositioh necessary and suitable, or 
it would never have been 3:ade. Any other view of it there- 
fore, we may rest assured is an unsound one. Moreover, 
if this loss was net so great, what emphasis wouid there he 
in saying as Christ himself has said? "God so loved the 
world, that he gave bus only begotten son, that whosoever 
believeth in him should not perish, but have everlasting 
life," 

Second: — If such iv*s the loss of fallen man as to put 
his recovery beyond -himself, then it would be left to the 
mercy of God to devise it in his own way best suited to 
infinite wisdom. Accordingly, when "he saw that there 
was no man, and wondeied reat there was no intercessor, 
therefore, his own ami brought salvation, and his righteous- 
ness it sustained him." A ransom must be found to satisfy 
divine justice, so that God mig-iv. be just while he justified 
the ungodly. This ransom ha> been found in the gift of 
his own son; because nothing less would bring everlasting 
righteousness into the court of heaven j and because the 



law giver only, 
mora; 


wots 


Id ha 


ve either the riajht, or the com- 
ton w lid affect his whole 
soaof li( ; -i aiotii:', .vould be ade- 


quate to so grea 


\ as ! 


1 


"diator must 


iteeessarily be c 

the p^h^.othe 

for a ifcor. 

Third:-- It IS c 
must have the sa 




j resit 


tje'iM interests of 

nan stand be- 

b, to lay h upon both 

the means of ihis.gface 
that they must be suitable 


to she great d< si 
to use the means 
to devise them. 


Ah-- 


vouid have the same inability 
is without divine aid, as he would have 
1 therefore even the faith which ena- 



bles us to lay hold of the offered mercy, needs itself to be 
sanctified through the same eternal spirit, wherewith he 
was sanctified, who loved us and gave himself for us. It 
does seem, as if Christians must agree in these essential 
points, however they may differ in their views of external 
order. How else can they hope to enter into the same 
heaven! 

Does it not follow from the foregoing observations — thai 
some correct knowledge of the character of Christ, is es- 
sential to the true reading of the scriptures ? 
The doctrine of an atonement, (of which amongst all 
the different, views of its nature and extent, there is almost 
an universal admission, that it is of general import, and of 
special application) is so conspicuous throughout the whole 
bible, that they w T ho do not see it, can have no definite 
belief in the divine inspiration of the sacred oracles. — 
Yet it is of little avail to see this historically. The 
foundation of the doctrine must rest in some great fact 
in the divine government, as applicable to us, as it is 
essential to the government itself; and we. must be brought 
both to see and to feel this, before we can read the scrip- 
tures with that deep interest, without which the bible is a 
sealed book. But the question is, how shall we arrive at 
this point? We answer; through a knowledge of the cha- 
racter of Christ. And how shall we obtain this knowledge? 
The names by which he is distinguished will lead tojt 
Which are these three — Emmanuel — Jesus — Christ. . Un- 
der the first he is announced in the old testament as our re- 
deemer; and by way of distinction this name denotes his 
divinity and eternity, as God with us. The second is his 



267 

new testament name, and denotes his real humanity, as he 
who had actually corny fii the Be'sh to b<- our saviour The 
third name is a union of both the others', and therefore in 
this combined character, he is called in Hebrew, the Mes- 
siah, and in Greek the Christ, which signifies the annotated 
one. And this name Christ, was settled upon him and his 
disciples at Antioch, as appropriate to the gospel dispen- 
sation. This divine saviour then, who in his whole cha- 
racter is the Christ — the annointed of God has in the full- 
ness of times come into our world, u to seek and to save, 
that which was lost " Yet he did not thus interpose, to 
stop the course of eternal justice, which would be to disturb 
the government of God; but to turn it upon himself, that 
we«may escape its penalty, and be restored to the family 
of heaven. Nor can this be a specious exhibition of the 
justice of God, to cover the divine purpose in the salvation 
of sinners; but it must be finished out in the actual suffer- 
ing and death of Christ for guilty sinners. He must there- 
fore die, bearing "our sins in his own body on the tree." — ■ 
He must be "made a curse for us," that we may be re- 
deemed from the curse of the broken law, and made the 
righteousness of God in him." Although this atonement 
as such, was finished on the cross, yet our Lord has as- 
cended on high, to make up the consummation of it in all 
the offices which he sustains as mediator of the new cove- 
nant — as a prophet to reveal the will of God, in all the 
teachings of his blessed spirit — as an high priest to enter 
once for all into the holy place to make continual interces- 
sion for us- ■ and as a king to rule in and over his church, 
till the last saint shall be broifght home to glory. 

We see then why the disciples of Christ, and . the Apostles 
themselves, were so slow to understand the great mysteries of 
redemption. 

They had been educated under the old testament, which 
was so dark a dispensation, that the divinely inspired pro- 
phets enquired and searched diligently to know, "what, or 
what manner of time, the spirit which was in them did 
signify, when it testified before hand, the sufferings of 
Christ and the glory that should follow." And even the 
gospel itself, although when laid together as an whole, it 
brings life and immortality to light compared with what 
went before it, yet in many of its parts taken separately, 
it was necessarily obscure and mysterious. The ilsciples 



268 

were not able, till the day of Pentecost, to lay these parts 
together; and therefore could not comprehend the consist- 
ency and beauty of the whole plan. "And without contro- 
versy, great is the mystery of godliness, I Tin, 3, 16." — 
God was manifested by his own son who came in our na- 
ture to reveal him. The other items of the apostle's rapid 
summaiy of gospel mysteiies, which he enumerates as so 
many appendages of the primary one, are in themselves 
also mysteries; and yet when laid together they may be 
considered as illustrations of the grand mystery, "justified 
in the spirit, seen of angels, preacheu unto the gentiles, be- 
lieved on in the world, received up into glory." For instance; 
thei e was on the memorable day of Pentecost, such a display 
of the aimighty power of Jesus, that he was most iui!y # and 
divinely "justified by the spirit," in every claim whieh 'he 
had made as the son of God, and saviour of the world; 
and was "believed on in the world," both by Jews and 
gentiles, to have been "seen of angels," and to have been 
received up into glory*" For now he had ascended up on 
high;" and had led captivity captive, and received gifts for 
men, yea for the rebeiious also, that the Lord God might 
dwell among his people," Ps. 68, lo. 

Will it be said that the gospel plan of salvation, is repre- 
sented as mysterious ? Divine providence in the government 
of the world, is no less mysterious in somerespects, than that 
of its redemption 

There is in both a vastness which overwhelms — an in- 
tricacy which confounds. And they are so interwoven in 
the morai government of G»d, that it requires the same 
faith to understand them; and this faith rests upon the ever 
present promise of our "faithful creator." "That all things 
work together for good, to them that love God." This is 
"the secret of the Lord," which is "with them that fear 
him;" and this is the covenant which "he will show them." 
Without these promises our access to the bosom of infinite 
wisdom and faithiulness would be barred — the scenes of 
sorrow would sometimes he too dark for the christian to 
find- his way— and the sources of his comfort would be ex- 
hausted in this world of trial and affliction. It was by 
this divine help, that early Christianity was sustained; and 
it is by this, that it has been sustained ever since. 

For it is manifest, that too much reliance upon worldly 
prospects lias been the easily besetting sin in every age,— 



269 

The Apostles themselves were so slow to lose sight of a 
temporal dominion, which they expected Christ would set 
up in the world, that they put the question to him directly, 
at his last meeting with them. "Wilt thou at this time re- 
store the kingdom to Israel?" The answer which he gave 
them, is one winch christians of all times should meekly 
take to themselves. "It is not for you to know the times 
and the seasons, which Gad hath put in his own power." — 
He who "get'* the end from the beginning," knows them 
perfectly; and both our safety and comfort, lie in fully be- 
lieving this great truth, and carrying it along with us, through 
these changing scenes. 

Ihe ivhole history of the people of God, tehether of saints 
under the old testament, or believers under the new. will lead 
us to a clear distinction between tks weakness oj faith, and 
the want of it. 

Here lies the broad difference between the friends and 
the enemies of the gospel. And the reason is, that the least 
spark of true faith carries the heart with it; while the most 
enlightened mind without it, is yet in a state of alienation 
from God, and of enmity to Christ. We therefore see in 
the disciples of our Lord, all the waverings of this weak- 
ness of faith, without any aversion to him; while the Jew- 
ish priests and rulers, ascribed what they admitted to be 
miracles, to Beelzebub, rather than acknowledge his divin* 

This view of the history and nature of religion, will 
also furnish another evidence of its reality. One of the 
most triumphant infidel objections to it has been drawn 
from the fact, that biography gives us many instances of 
unbelievers who have died with philosophical composure 
and peace; whereas a multitude of christians die with much 
fear and trembling. Our answer is twofold. First, that 
there is a vast difference between dying with our eyes shut 
with obstinacy against all that may lie beyond the grave, 
and looking at it with earnestness in the lie, hi of, eternity as 
reflected through the sacred oracles. Second, that the fear- 
ful dying christian may well tremble for the weakness of his 
faith, even while he has no doubt of the reality of its ob- 
jects. Yea while heaven itself is opening to his view, the 
good man may tremble, lest his wicked heart should have 
deceived him, as to his own title to it 



We also see why the faith of Chrises disciples is s« 
dear to him. However small it may be, he can readily 
"orgive their misconceptions, and their transgressions. — 
Therefore he does not upbraid Thomas for his unbelief; 
nor severely reprove Peter for his denial of him. "We 
have not an high priest who cannot be touched with the 
feeling of our infirmities;" but one who knows so well the 
weak points of our character, that one reason why he has 
sent down the spirit, the comforter, is that he may bear 
"witness with cur spirits that we are the children of God." 
And let us not be unmindful of the fair inference from all 
this. That we are admonished to deal with great tender- 
ness and charity with all professors of religion, wherever 
there is any evidence of a sincere faith connected with an 
humble reliance on the blessed redeemer. 

We learn as well from the history of religion, as from the 

word of God, how entirely the success of the gospel depends 

upon the power of the divine spirit. 

This was no less evident in the first planting of Christi- 
anity, because of those extraordinary endowments which 
"were miraculously given to the Apostles and others. What 
if they had attempted to spread the gospel by their own 
power? Could they have effected any thing? With all 
their gifts, were they not constantly dependant upon the 
spirit of God for direction, as well as for a blessing on 
their labors? One great design of this abundant out pour- 
ing of the spirit on the day of Pentecost, was to show the 
part which he takes in the work of divine grace; and it 
was now especially, that the heavenly mission of Jesus, 
and his adorable character as our Emmanuel, was "justi- 
fied in the spirit;" and by this same spirit, he will be. fore- 
ver justified in his saving operations upon the hearts of them 
that believe. 

Yet nothing is more evident, than that, this spirit was not 
given, even to the Apostles, to enable them to fathom the 
depths of this incomprehensible mystery of godliness; or to 
give splendor to its external forms; but chiefly to enforce 
its simple truths so deeply upon the consciences and hearts 
of men, as to make them new creatures. And herein it is, 
that the plain tiuths of the gospel, are so wonderfully 
adapted to all times, and to all characters, and circumstan- 
ces of men, as to make manifest the wisdom of God in its 
whole constitution and design, 



m 

agnifies the office of the holy ghost in the great affair of 
salvation, to see distinctly, that the gospel is no less de- 
signed as a renovation of our sinful world, than it is of its 
redemption. 

This iruth is apparent, both from the nature of redemp- 
tion, and from its final object. For as the whole plan is laid 
in the lost condition of the sinner, which consists as much 
in his alienation from God, as it does in his state of con- 
demnation, it would be incomplete, if it did not provide for 
the renovation of his sinful nature by an act of almighty 
grace, bringing him from darkness to light, and from the 
power of satan unto God, and so creating him anew in 
Christ Jesus unto good works. 

The way then first being opened by the atonement for 
the return and reconciliation of the sinner, and provision 
being made likewise to give him a new moral character 
under the divine government, the saving grace of the gos- 
pel must of course begin at the root of the evil; or in 
other words, it must commence with the moral character 
of the subject. Therefore every teacher of divine truth, 
and every christian in his own experience, must begin 
where our Lord began with Nicodemus. "Except a man 
be born again he cannot see the kingdom of God.' 1 

As a full consideration of this subject however, would 
embrace the nature of this cliange, the fruits, and the author 
of it, there is not in this place, room for more than a ge- 
neral notice of it. 

1. As to the nature of this change, it behooves us to say; 
that it consists not in giving new faculties to the mind of 
man, but in giving a new direction — a new moral character 
to those which he already possesses. For the gospel 
is not a demand upon the unbeliever for the exercise 0/ 
faculties which he has not; but for the right exercise of 
those which he has. The extremes of opinion among 
those who hold to the reality of this change, consist on the 
one hand, in representing it as a physical change of the 
moral powers of the mind; and on the other, in resolving 
the whole tiring, into an act, or exercise, of some one of 
them; as if the human soul, were all intellect, or all atfec- 
tron, or all volition. Now it is demonstrably clear, that 
regeneration does not consist merely in the enlightening of 
the understanding, as some have supposed; nor in giving 
to the affections anew taste for divine truth, as others 
have contended; nor in a new act of the will, according to 



212 

others. And it is equally clear, that it does consist in the 
renovation, and consequent right, exercise of all the moral 
powers and faculties. The error therefore of many, lies 
liot so much in their misconception of the nature of the 
change itself, as in their narrow and insulated views of it, 
in relation to the whole mind and heart of fallen man. The 
mistake here, as logicians would say, is not in the argu- 
ment, but in the assumption. This would seem to be ap- 
parentfrom a view of the sinner's real condition; so that if 
we can understand the disease, we shall be at no loss for 
the remedy. The disease of sinners is, that they are 
"alienated from the life of God through the ignorance that 
is in them, because of the blindness of their heart. Ephes. 4, 
18. And the^ remedy must be commensurate. The holy 
spirit must remove this blindness, not of the understand- 
ing, but of the heart, and restore its moral sensibilities, by 
giving it "the light of the knowledge of the glory of God in 
the face of Jesus Christ.'''' 11 Cor. 4, 6. Now here is 
given, in short, such a view of divine truth in connection 
with a new set of feelings, that a consequent renewed exer- 
cise of the will is matter of course; since the will in no 
case, can ever act against the prevailing bias of the mind. 
The importance of sound definition, is such, that in many 
cases it renders argument unnecessary — without it, the 
greatest ingenuity is unavailable, to settle the question. 

2. The essential fruits of this divine operation upon the 
soul of man, are faith ami repentance, which imply each 
other, and take with them by necessary consequence, all 
the other graces of the christian character. For this is a 
faith which worketh b) love; in other words, it is not a 
simple intellectual perception of truth, but one which car- 
ries the affections with it, so that the head and heart are 
united in that assert and consent of faith, which constitute 
the new ofreffience of the gospel. 

3. The author of this great change, is the spirit of the 
living God; operating by a creative, or life giving power, 
upon all the moral faculties of the Hue convert. He, who 
did at first command the light to shine out of darkness; who 
reproves the world of sin, of righteouness, and of judgment. 
He it is, who brings the soul from its native darkness into 
the marvellous light, and glorious liberty of the children of 
God. And the great Apostle gives him the glory of it, 
when he sums up all in saying, "by grace are we saved, 
through faith, and that not of yourselves; it is the gift of 
God." 



273 

To prevent however, as much as in us lies, a misapplica- 
tion of this much contested passage, let us see if it is ne- 
cessary, either to explain it away, or to give it too st) 
a bearing upon our free agency. They who, to avoid say- 
ing, that faith is the gift of God, make the Apostle say, 
that grace is the gift of God, do not seem to be aware that 
they make him say that which amounts to nothing; for 
since the grace of God, and the gift of God, are precisely 
synonimous, they make him say, "By the grace of God are 
ye saved, through faith, and that not of yourselves — it is 
the grace of God,-' Can sach another identical proposition 
be found in all his writing? 

It seems to us that a correct understanding of the nature 
of faith, removes the whole difficulty. Faith considered 
as the voluntary act*of a free moral agent, is entirel} 7 our 
own act; but considered as an hofy act, it is the gift of God, 
because it is his sanctifying spirit which makes it what it 
is — a justifying, therefore a saving faith, in all which we 
are no more dependant, than we are in the other sanctified 
fruits of regeneration. 

The gospel is no less admirable for the simplicity of its ele- 
ments, than it is for the grandeur of its outlines. 

There is a day now rapidly advancing, when this truth 
will be more clearly seen; because a spirit of christian 
charity and harmony will prevail; and because the saving 
power of the gospel by its simple elements of truth, will 
be. manifest in revivals not unlike that on the day of Pen- 
tecost. The blessed gospel, in its simplicity, severed from 
human appendages, and freed from the incumbrance of its 
worldly alliances and establishments, will go forth with 
mighty power to show that it is divine. What still needs 
reform in the protestant churches will become manifest; 
and that monster of iniquity— the man of sin — will then 
stand forth conspicuously, in all his enormities and corrup- 
tions. 

The great salvation will then be summed up in faith and 
repentance; and its morals in the golden rule. Do to others, 
as you, ivould that they should do to you. It was with these 
simple truths, so admirably' adapted to all conditions of men, 
that the Apostles on the day of Pentecost, wrought, such 
wonders. What other views of truth, could have operated 
so suddenly and effectually, upon so many minds of men,, 
of different nations, and languages, and differing no less m 



274 

their customs and religious prejudices. By what other 
means, could these Apostles, without learning or worldly 
influence, have norne down all the learning, and phi- 
losophy, and superstition of the age, against both Jews 
and gentiles? It was indeed a day of miraculous grace by 
the ai mighty power of the divine spirit, yet this grace then 
operated, as it has ever since, up®n the hearts and con- 
sciences of men, by means of the elements of truth exhi- 
bited in the simplest form. 

As the ministers of Christ are prepared to come up 
to their work in the simple panoply of truth, and as the 
church shalKput forth her strength upon the great cardinal 
unincumbered points of her faith, we may look for similar 
effects, in answer to the prayers and efforts of the people 
of God. To this state of things, the whole sacramental 
host of God, is evidently pressing on, and the political and 
moral world are following up her movements, and her ef- 
forts; as if in the spirit of prophecy, beginning to be better 
understood, it was now T perceived that the great prophetic 
period was drawing to a close, and the millenial era of Zi- 
on's glory was about tobe opened. Blessed be God, the 
church is now looking for such a day. And we trust it is 
drawing near; when the renovating and saving power of 
the blessed gospel, will be gloriously displayed throughout 
the earth — its joyful sound will be heard in every lan- 
guage — its kindly message will visit every dwelling of the 
human family. 

Let us now turn back for a moment, and with holy veneration, 
contemplate this cradle of Christianity. 

What was this church of Christ, which began with 
twelve Apostles, and even after the resurrection and as- 
cension of Christ, and on the morning of the, Pentecost, 
numbered together, but an hundred and twenty names? It 
was an infant, like the babe of Bethlehem, without a 
home, and surrounded by no worldly advantages; yet it 
was of divine original, and destined in due time to people 
the earth, and eventually heaven itself, with u a multitude 
which no man can number." 

No wonder that this goodly little company, glowed with 
holy zeal for the cause of their beloved master; as if they 
could realize their connection with all the past, and all the 
future; as if they felt their relation to the whole body of 
the redeemed in former ages-, and to all those in after times, 



575 

who should join themselves to the general assembly and 
chu- ma. How imp I erv inci- 

dent primitive church? Vfhai 'a n to 

every character; standing as they did betwei d tes- 

tament and the new; witnesses of the great events, which 
many prophets and righteous men had desired to se< , and 
to whom a.i future generations would look back with affec- 
tionate reverence! i;i the short period oi four years, in- 
cluded in the ministry of* J<?hn, and of Christ, thej had seen 
so many things new, so wonderful, and SO rapid in succession, 
that the minds even of the Apostles, would have been in 
some consternation, but. for the support of the spirit, of pro- 
phecy, and other miraculous gifts, which divine wisdom 
saw fit to continue in ihe church, until its full establishment 
had given it maturity. These extraordinary gifts were 
continued til! after the last book of divine revelation had 
been handed to the church. But when the canon of scrip- 
ture' was completed, and Christianity itself was fully es- 
tablished, this miraculous evidence was no longer necessary. 
From this period, the christian religion made its ap- 
peals, not to the outward evidences of its divine authority, 
but 10 its saving power, and internal witness; so that the 
presence of the same almighty and ever blessed spirit, the 
great new testament and ascension gift of our divine redeemer 
ever has been, and will continue to be the standing witness 
of the truth in the church of Christ, to the end of the 
world. Christ's kingdom on earth, will be substantially 
and really the same that it is in heaven, a moral and spi- 
ritual kingdom, existing in the hearts of his subjects. — 
These considerations show us the appropriate office and 
work of the holy spirit in this great concern; and how 
much we need to be enlightened and directed by him, not 
only in the public institutions of religion, but in all our 
private teachings and experiences. For if we ourselves 
ever come to know the truth as it is Jesus; or may be in- 
strumental in bringing others to him savingly, let us never 
forget that we must fee thus u taught of God" If there- 
fore, we earnestly desire to see more of the life and power 
of godliness among christians, more of the conversion of 
sinners at home; or more of the beginnings of the milleni- 
um in other countries, and in heathen lands, we must pray 
for, and expect, the glorious manifestation of the spirit of 
Pentecost; not however in the ostensible display of mira- 
culous tongues, but in the same effects of truth accompa- 



jaied by the almighty power of God upon the hearts of 
men. Nor will we ever he ashamed, or afraid of too much 
dependance upon this divine spirit. We are in no danger 
of overdrawing upon his almighty aid He is ever pre- 
sent with his people, and has invited and commanded them 
to open their mouths wide unto him. And they will do 
this with the more confidence in virtue of his own pre- 
cious promise concerning Zion's latter day glory; and of 
his infinite, unchangeable, and abiding faithfulness in the 
councils of redemption. Let us not forget, that he it is, 
who went before his ancient, church in a pillar of cloud by 
day, and a pillar of fire by night; who made its mysterious, 
Urimcmd Thummim, .intelligible to the faithful; who dwelt 
in the visible Shechina; who was with the patriarchs and 
prophets; and with all those "that feared the Lord, and 
spake often one to another,' 1 until the ever memorable day 
of Pentecost, when he came down in more manifest power 
and glory from our exalted redeemer, to finish out the great 
work which he himself had founded in his death and resur- 
rection. And now we know that the promise was that he 
should abide with us, and that he is still carrying on this 
glorious work of grace in our fallen world. Yea, we have 
heard it, and our eyes have seen it. The present year has 
witnessed the power of this grace, in bringing thousands 
under 'he reign of the Messiah. From extreme age down 
to infancy, from the high places of power, from the poor 
and needy, the learned and the grave among ourselves, the 
red men of the forest, and heathen in foreign lands, 
many thousands,^ have come away from the kingdom of 
darkness, and given themselves to our Emmanuel. And 
the time will soon come, when we "will make mention of 
Kahaband Babylon to them konw ws," and say; " Behold 
Philistia, and Tyre, with Ethiopia," and Zion; this and that 
man was born there. For the Lord himself shall count the 
friends of Zion for joy, "when he writeth up the people,'" 
both, as to their birth place, and their birthright. Amen. 



X&iJOlS OT OTYICT^kS, &c. 



Patriarchs — heads or fathers of families, such as Abra- 
ham, Isaac, and Jacob. 

Judges — deliverers and governors of Israel, appointed 
of God before the Kings. Also inferior rulers, and such 
as determined controversies in particular districts or cities. 

Kings — such as Saul, David, and Solomon; afterwards 
divided into the kings of Judah and Israel. 

Elders — senators of Israel — especially the seventy, or 
Sanhedrim. 

Officers— provosts, sheriffs, and executioners. 

Israelites — descendants of Jacob, surnamed Israel. 

Jews — descendants of Judah; a name common to the 
whole nation after the Babylonish captivity. 

Hebrew— a name derived from Heber, who was six 
generations before Abraham. 

Hebrew of the Hebrews — an Israelite by extraction. 

Proselyte — a stranger converted to the Jewish religion. 

Samaritans — Assyrians sent to settle in Samaria ; being 
a mixture of Jewish and heathen blood, who were, of 
course, mongrel professors of the Jewish religion. 

Governors — such as Pilate, exercising Roman power in 
the provinces. 

Tetrarchs — - who had kingly power in the fourth part of 
Herod's dominion. 

Publicans — tax-gatherers, who collected the taxes under 
the Roman Government, and were aided in their exactions 
by the Roman armies. 

Centurions—officers of the Roman Government, com- 
manding an hundred men. 

High Priest — that one of Aaron's family who was at 
the head of the priesthood, and who once and alone every 
year, entered into the most holy place. 

Second High Priest, or Sagan — who was to officiate in 
case the first was disqualified. 

Chief Priests — the principal men ot the twenty-four or° 
ders, established by David. 

Levites — descendants of Levi; but not of Aaron. 

Nethinims — inferior servants of the Levites. 

Prophets — .anciently called seers; persons inspired of 
God to foretell future events, and to instruct the people. 

Sons of the prophets— their scholars and disciples 



Wise men — Eastern Magi, or Gentile philosophers. 

Pharisees — a Jewish sect which arose some time before 
the Christian era, who in their minute attention to the ritu- 
als and minor things of the law, overlooked its spirituality 
and holiness. 

Sadducees — an infidel sect of Jews, who denied the 
resurrection, and a future state. 

Scribes — writers and expounders of the law. 

Rabbies— -venerable moral and religious teachers in 
Israel. 

Lawyers — men who made it their profession to under- 
stand the laws, and give their advice and assistance in the 
application of them. 

Doctors — eminent lawyers, distinguished as such, in a 
manner not dissimilar to the academic honors of the pre- 
sent day. 

Libertines — freed men of Rome, who being Jews or 
proselytes, had a synagogue or oratory of their own. 

Gaulonites, or Galileans — who held it unlawful to obey 
an heathen magistrate. 

Herodians — w 7 ho followed the inclinations of Herod, 
and shaped their religion accordingly. 

Epicureans — who placed their happiness in the present 
life. 

Stoicks— -who held to absolute fatality in all things, and 
whose religion was made up of the sullen virtues of neces- 
sity. 

Nicolaitans — who held the community of wives, and 
other heresies. 

Nazarites — who, under avow, abstained from wine, &c. 

Nazarines — at first a reproachful name of christians; af- 
terwards the name of a sect of heretics. 

Zealots — who under colour of law, committed murder 
and other atrocious crimes. 

Apostles— persons selected by Christ as his twelve 
Apostles. And others immediately called and sent by him, 
as St. Paul. 

Evangelists — the writers of the four gospels; and also 
missionaries or travelling preachers of the gospel, in dis- 
tinction from stationary Pastors, as Bishops, Presbyters, 
and Elders. 

Deacons — officers appointed to take care of the pecuni- 
ary concerns of the churches, and of the poor. 



OLD & NEW TESTAMENTS, BOOKS & CHAPTERS. 



Genesis 
.Exodus 
Leviticus 
Numbers 
Deuteronomy 
Joshua 
Judges 



50 II. Chronicles 
40 Ezra 
27 Nehemiah 
36 Esther 
34 Job 
24 Psalms 
21 Proverbs 
4 Ecclesiastes 



36 Daniel 

10 Hosea 

13 Joel 

10 Amos 

42 Obadiah 
150 Jonah 

31 Micah 

12 Nahum 

8 Habakkuk 

66 Zephaniah 

52 Haggai 

5 Zechariah 

43 Malachi 



12 

14 
3 

1' 
1 

4 

7 
3 
3 
3 

2 
14 

4 



Mark 

Luke 

John 

The Acts 

Romans 

L Corinthians 

II. Corinthians 

Oalatians 



iO jr niiijj|>i«m3 
24 Colossians 
21 I. Thessalonians 
28 II. Thessalonians 
16 I. Timothy 
16 II. Timothy - 
13 Titus 
6 Philemon 



MEASURES OF LENGTH. 

Yds. ft. in. 
. 0—0— 05 

- 0—0— 34 
, 0—0—10 
. 0—1— 8 

- 2—0— 8 

- 3—1— 2 

222—0— 8 



A Finger breadth, say 
A Hand breadth, " 
A Span, " 

A Cubit, or half-arm, 
A Fathom, 4 cubits, 
JEzekiePs reed 
A Stadium or Fur 

long, 400 cubits 
A Mile, 10 Fur 

longs, 



say 



2220—6— 8 



MEASURES OF QUANTITY. 

Wine Gal.qts.pts. 
The Log, say - . - - - 0— 0— Ot 
The Cab, " ------ 0—1—1 h 

TheOmer,l-10ofan ) a nI 
Ephah, 5 °~ 3 ~ 0i 

The Hin, 1-6 of do. - - 1—1—0 
The Ephah, or Bath, - - 7— 2— 0i 
The Chomer,10 Ephahs, 75—2—1 
The Firkin, say - - - - 1 — — 

WEIGHTS — BY TROr. 

lb.oz.pen.grs. 
The Gerah, 1-20 \ Q fl 

of a Shekel, 5 ' °— °~ ~ 12 
The Beka, 1-2 oido.0— 0— 5— 

The Shekel, 0— 0— 10— 

The Maneh, 60 Shs. 2—6— 0— 
TheT^lent,300do.l25— 0— 0— 



6 Hebreivs 

4 Epistle of James 

4 I. Peter 

5 II. Peter 

3 I. John 

6 II. John 

4 III. John 
3 Jude 

1 Revelation 



13 



g 
g 

I 
1 

22 



JEWISH MONEY. 

£. s. d. qr. 
The drachma, - - - 0— 0—7—2 
Beka, or didrachma, — 1 — 3 — 
The Shekel, - - - 0— 2—6—0 
The Maneh or pound, 7— 10— 0— 
The Talent ofsilver,375— 0—0—0 
Talentofgold, ) g 
sixteen to one, > ' 
This is a medium estimation. 

ROMAN MONEY. 

£. s. d. qr. 
A Mite, ------ 0— 0—0— 0* 

A Farthing, - - - - 0— 0— 0— li 

A Penny, 0— 0— 7— 0§ 

A Pound, or Mina, 3 — 2 — 6 — 

'JEWISH TIME. 

1. Abib, or Nisan — March, April. 

2. Zif, or Jair,- - - April, May. 

3. Sivan, May, June. 

4. Tamuz, or Thamuz, June, July 

5. Ab, ------ July, August. 

6. Elul, - - - - August, Sepiem. 

7. Ethanim, or Tizri, Sept Oct. 
S„ Bui, or Marchesuan-Oct. Nov. 
9. Cisleu, or chisJeu-Nov. Dec. 

10. Tebeth, - - - Dec. January. 

11. Shebat, - - - Jan. February. 

12. Adar, Feb,. March. 

13. Veadar, added to keep up the 
lunar with the solar yea»r. 



Z<*3 Uf 



63 ■ 



Correct the spelling in 

Jairus, Zacharias, and « 

Page. Line. 

14 59— for tht 

26 17— for Pi 

33 36 — for imports, read imported. 

34 16 — from bottom, insert Bartholomew. 
44 2 — of brevier, insert, /. 6 : after Lr. 9 . 
46 16 — for mount, read mountain. 

58 34 — for awful, read signal. 

67 15 — for so,, read lo. 

85 27 — delepresent. 

88 2 — instead of /or, read by. 

88 2 — insert other before Apostles. 

91 15 — for reproves, read receives. 

95 37 — for love read /atu. 

102 22— insert that before arf. 

107 v 30 — dele, and Levites. 

108 14 — insert own before account. 

109 42 — for middle, read midst. 

111 24 — for taking, read taken. 

112 27 — for are, read a, before reproof. 
115 32 — insert Aat^, before sent. 

123 9 — for awfully, read very. 

143 43— for awful, read dreadful. 

147 9-10 — see out in quotation. 

161 21 — for awful, read great. 

165 23 — for awful, read approaching, 

166 27 — for Bethlehem, read Bethany. 

171 21 — for does, read did. 

172 1 — after brevier, read miracle is. 

192 32 — for the, read this, before Evangelist. 

19S 27— dele unto you, and L. 9. 9. 

.215 36 — insert me, after given. 

228 16 — insert coming, after Cyrenean. 

272 43 — for we, read ye. 
Other errors are left for the reader, with an apology that the Editor 
was confined with sickness while the work was in the Press. 



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